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The ron,  Paulinus,  and  Aspasio. 

Or, 

Letters  and  Dialogues, 

Upon  the  Nature. 
o  F 
Love    to    God, 
Faith  in  Christ, 

Assurance  of  a  Title  to  eternal 
Life, 
Containing 
Some  Remarks  on  the  Sentiments  of  the  Revd. 
Meffieurs  Hervey    and    Marshal,    on 
thcfe  Subjecls. 

Published  at  the  Requeft  of  Many-  — 

By  Jofeph  Bellamy -,  A.  M. 

Miniiler  o*"the  Gofpe!  at  BetU.m,  in  New -Engl  and. 
— ^— ■  ■  —  ...I.  i     . 

■*  Amiciit  all  theDarknefs  and  Uncertainty,  which 
44  evidently  run  through  the  Writings  of  the  bcit 
**  ot  Men,  this  is  our  unfpeakable  Happinefs,  that 
u  we  have  a  more  Jure  U  ord  of  Prophecy  ;  to  which 
* '  we  do  zvcll  to  take  heed. " — c '  A  s  for  Offence  ;  that 
"  cannot  be  given,  and  ought  not  to  be  taken, 
*'  when  all  we  advance  is  rtriclly  conformable  to 
"  the  unerring  Rule  of  Truth."- --"  I  have  no- 
M  thing  to  do  with  the  Perfons  of  Men,  but  with 
"  the  Truths  of  the  Gofpel.     Ouranius,  though 

44  eminently  devout,  may  be  miftaken." 

Rev.  Mr.  James  Hervey. 

B  O  STO  N  :  Printed  and  Sold  by  S.  Kneeland, 
oppoiite  to  theProbate-Ofiice  inQueen-ftreet.  1759. 


-•v*  *>jv  wxk"  'vxv  'A"  *^"  "^  'Vfr'*  "^y  'V^'  *^~  '^  '^  ^p^  ? 

x>o<>c-;:-;xxxx><>:x>::)<xxxxx>ccoo<x)<xx)< 

ADVERTISEMENT 


@££^F  Paulinus's  Sentiments,  finally  em- 
**^  1  ;%  braced  by  Theron,  and  exhibited  in 
iH*££5  the   following  Letters  and  Dia- 
***    logl"  ES,are  agreable  to  the  holvScrip- 
tures,  there  needs  no  Apology  for   publifhing 
them,  at  a  Time  when  the   contrary  Errors    io 
much  prevail  in  the  Britijb  ''Dominions.     And 
'tis  hoped,  candid  Readers  will  eafiiy  excufe  the 
mentioning  by  Name  fbme  Authors,  in  the  con- 
trary Scheme,  as  they  feem  to  be  citcemed  the 
befl  on  that  Side  of  the  Qtrcftion. — If  his  Sen- 
timents are  wrong,  let  fbme  Man,  of  a  clear  Head 
and  friendly  Heart,  fet  him  right,  from   the  fa- 
crcd  Oracles  of  Truth.    And  it  will  be  accepted, 
as  well  by  him,  as  by   the  Public,  with   the  ut- 
moft  Gratitude.     For  thefe  arc  Points,  in  which 
our  deareft,  our  fpiritual  and  eternal  Inter  eft   is 
greatly  concerned  :  And  it  is  even  of  infinite  Im- 
portance, that  we  know  the  Truth  before  it   is 
too  late. 

"  Should  any  thing  be  urged,"  fays  %h\ 
Hervey  (in  the  Preface  to  his  Theron  and 
Aspasio)  "  forcible  enough  to  overthrow  my 
4t  Arguments,  or  detect  a  Miftake  in  my  Senti- 

2  7  4  9  9  0*  2 


slD  VE  R  TI SE  ME  NT. 

<c  merits,  the  World  may  depend  upon  feeing  a 
"  free  and  undiJjTembled  Retractation.  I  fhall 
^  Jook  upon  it  as  a  Duty,  which  I  owe  to  my 
<c  Confcience,  to  my  Readers,  and  to  my  God, 
M  publickly  to  acknowledge  the  Error." — And 
indeed,  we  who  claim  to  be  the  Miniflers  of 
(Thrift,  are  quite  infenfible  to  the  Honour  of 
God,  and  to  our  own  eternal  Intereft,  as  well  as 
to  the  eternal  Intereft  of  our  Fellow-Creatures  ; 
if  we  are  not  confcientioufly  concerned  to  ad- 
vance and  maintain  the  Truth,  and  nothing  but 
the  Truth.  Wherefore,  to  the  above-recited 
Declaration  of  Mr.  Hervey,  the  Publifher  of 
thefe  Letters  and  'Dialogues,  fays,  AMEN, 
with  all  his  Heart. 

N.  B.  As  Pa u lin us  had  fome  other  Books 
in  View,  befldes  the  two  chiefly  referred  to  ;  fo 
The ron  has  fometimes  introduced  a  Text  of 
Scripture,  an  Argument,  &c.  not  contained  in 
either  of  thefe  Books,  and  for  which  thefe  two 
Authors  are  not  anfwerable. 


;>c<?c<Xxxx><:<x><:C<x:<x)<;<xxxx<xxxx>o< 


The 


The  Contents. 


LETTER,    I. 

tffe-MfljHERON  relates,  to  his  Friend  Aspasio,  his 
<!  T  !>  Soul-diftrefs,  his  Comfort,  the  Nature  of 
g&  e£&  his  Faith,  and  of  his  living  by  J'aith,  his 
W^v^i?  declining  in  Religion,  his  Doubts,  his 
diftrelTing  Fears,  his  Refoiution  to  vifit  Paulinus.-- 
And  in  this  Letter  fends  inclofed  to  Aspasio,  the 
Subftance  of  his  Converfation  with  Patjlinus,  at 
three  feveral  Times,  in  the  Form  of  three  Dialogues, 

DIALOGUE,     I. 

Theron,  willing  to  conceal  the  State  of  his  own 
Soul  from  Patjlinus,  &  defirous  to  hear  the  Points 
difputed,  on  which  his  own  Cafe  depends,  inquires 
his  Opinion  concerning  fome  Doctrines,  inculcated 
in  the  Rev.  Mr.  Hervey's  Dialogues,  and  in  Mr. 
Marshal's  Go/pel- Myfiery  ;  and  urges  him  to  fpeak. 
his  Sentiments  freely.  States  his  Questions,  viz. 
What  is  the  Nature  of  Love  to  God  f  of  juflifying 
Faith  ?  and  of  Jffurance  of  a  Title  to  eternal  Life  /*--- 
Begins  with  afking,  what  is  the  primary  and  chief 
Motive  of  LOVE  to  God.  Grants,  that  God  is  to 
be  loved  with  all  the  Heart.  That  alt  Mankind,  the 
Heathtn  not  excepted,  are  by  Law  obliged  to  love 

God 

2!M990 


il  CONTENTS. 

God  with  all  theHeart,on  Pain  of  his  eternal  Wrath  ; 
and  that  this  Law  is  holy,  jujt,  &  good.-— Paulinus 
from  thefe  ConceiTions  thews,  tliat  there  mull  be 
fufficient  Reajons  and  Grounds  to  love  God,  />/ 
to  our  blowing  that  he  is  our  reconciled  Father  m 
Chrilt  ;  as  all  Mankind  have  not  this  Knowledge, 
and  as  it  cannot  be  had  till  after  we  begin  to  love 
God  ;  nor  is  it  imporlible  to  love  God  for  his  own 
Lovelinefs.  Were  our  Hearts  right,  it  would  be  na- 
turalto  do  it.  The  Fleathcn,  who  never  heard  of  the 
Grace  of  the  Gofpe),  are  obliged  to  do  it,  on  Pain  of 
eternal  Defrruction.  The  Law,  which  enjoins  this, 
is  holy,  juft  and  good  ;  elfe  the  Death  of  CHRIST 
was  needUfs.  This  Law  mud  appear  to  us  to  be  gcody 
or  we  cannot  fee  the  Wifdom  of  God  in  the  Death 
of  his  Son,  or  believe  the  Go/pel  to  be  true,  with  all 
our  Hearts.--- Theron  promotes  a  different  Scheme  ; 
argues,  that  zs  our  Enmity  againft  God  antes  merely 
from  viewing  God  as  our  Enemy,  fo  cur  Love  arifes 
from  a  Belief  that  he  is  our  Friend.  Which  Pau- 
linus confutes.  The  true  Senle  of  r  Jcb.'w.  16,19. 
inquired  into.  To  love  God  merely  becaufe  be  loves* 
us,  contrary  to  common  Senfe  :  and  eilentialjy  differ- 
ent from  true  Love. 

DIALOGU  E,     II. 

Theron  defines  juftif\ing  FAITH  to  be  a  Belief 
44  that  Chrift  died  for  tne%  my  Sins  are  forgiven,  and 
/  fhall  certainly  be  faved.;>  Explains  his  Definition. 
Grants,  that  he  works  up  himfelf  to  this  Belief, 
cut  any  Evidence  from  Scripture,  Senfe,  or  Rea- 
fon  i  in  a  large  Quotation  from  Mr.  Marshal. 
However,  affirms,  that  according  1-  bis  Fait,'?  fo  /ball 
it  be  to  him.  Paulinus,  in  12  Queries,  (hews,  this 
Notion  of  Faith  is  contrary  to  Scripture,  and  to  the 

plain 


Contents,  i. 

plain  Dilates  of  common  Senfe.-- -Theron  relates 
bow  this  Faith  was  wrought  in  his  Heart.  And  en- 
deavours to  juftify  his  Notion  from  Scripture  :  as 
the  Promifes  are  made  to  fuch  a  heavy-laden  Sinner 
as  he  was.  Befides,  as  an  abandoned  Sinner,  all  the 
BlefTings  of  the  Gofpel  were  his,  by  the  unconditi- 
onal Grant  of  the  Gofpel.  Which  he  labours  to 
confirm  from  God's  Manner  of  fpeaking  to  Ifrae. 
of  old.  And  argues,  it  is  the  Nature  of  Faith  to 
appropriate  ;  from  St.  Paul's  Definition  ;  from  the 
figurative  Defcriptions  of  Faith  ;  from  the  Report  o> 
the  Gofpel  ;  from  the  Promife  of  Chrift,  that  ac 
cording  to  our  Faith  Jo  /ball  it  be  to  us :  from  our  bein: 
commanded  to  ajk  in  Faith  :  and  our  being  a(Ture<. 
that  if  we  believe  we  receive,  we  (hall  receive  :  fron 
God's  Promife  and  Oath  (landing  engaged  :  from  the 
Example  ot  this  Faith,  in  the  Apoftle  THOMAS.-- 
All  which  Paulinus  anfwers  :  And  (hews,  that 
the  Texts  referred  to  are  perverted.  No  Warrant 
from  Scripture  for  this  Belief.  Nor  from  the  IVit- 
nefs  of  the  Spirit.-— Theron  urges,  that  it  is  im- 
poiTible  to  trufl  in  Chrift  without  this  ( previous) 
Belief.  Paulinus  (hews,  that  if  one  is  encouraged 
to  truft  in  Chrift  from  this  Belief,  he  builds  on  a 
falfe  foundation.  Points  out  the  true  Grounds  and 
real  Nature  of  faving  Faith:  Gives  the  Character  of 
a  true  Convert.  Shews  the  Difficulties  in  the  Way  of 
*rue  Faith,  and  how  they  are  removed  :  and  the 
Differma  between  a  true  and  *  falfe  Faith. 

DIALOGUE,     III. 

Pauunus  averts,  that  ASSURANCE  may  be  ob- 

ned  and  maintained  ;  yet  only  by  Sar deification  ; 

liviag  in  the   daily  Exercife  ot  Grace  ;  which  every 

trvz  Chriftiart  may   do.— -Theron  urges,  that   as 

fome 


iv  Contents. 

fome  Chriftians  are  in  dead  and  flupid  Frames  a  long 
while,  (o  AfTurance  mud  be  obtained  fome  other 
Way  than  by  Sanctiflcation.  Paulinus  appeals  to 
our  Saviour's  Sermon  en  the  Mount :  of  which  he  takes 
a  particular  View.— Theron  thinks,  a  few  Signs 
of  Grace  will  fuffke  ;  and  fears,  that  making  Sanfti- 
f cation  our  only  Teft  will  wound  weak  Chriftians  ; 
and  infifts,  that  it  is  better  to  live  by  Faith.  Pau- 
linus urges,  that  as  true  Faith  brings  forth  Fruit  ; 
fo  by  its  Fruits  it  may  be  known.  Faith  without 
Works,  is  dead. ---Theron  infifts,  that  we  ought 
to  believe  in  the  Dark  ;  and  that  it  is  a  Sin,  to  douU ; 
and  appeals  to  Scripture.  Paulinus  confiders  the 
Texts  he  refers  to.  Shews,  that  we  ought  not  to  be- 
lieve without  Evidence.  That  Scripture-Saints  make 
Sanfiification  their  only  Teft.— Theron  infift*,  that 
it  is  impojftble  to  maintain  AfTurance  this  JVay  ;  rather 
it  will  perplex  weak  Chriftians  ;  and  has  Recourfe 
to  the  Witnefs  of  the  Spirit,  Paulinus  having  an- 
fvvered  his  Reafonings,  (hews  ivhat  the  Witnefs  of 
the  Spirit  is  ;  anlwers  Objections  ;  and  then  fums 
up  the  whole.  Shews  how  infinitely  dangerous  it  is, 
to  venture  into  Eternity  on  Theron's  Scheme.— - 
Theron  finally  gives  up  his  Scheme  :  freely  opens 
th e  State  of  his  Soul :  a  fks  Advke.  Paulinus  gives 
him  fome  Directions.    And  after  friendly  Salutations 

they  part. Theron  retires,  fully  determined  to 

feek  after  a  faving  Converft en. ---Sends  a  Copy  of  thefe 
Dialogues  to  his  Friend  Aspasio. 

LETTER,    II. 

Theron,  about  three  Months  after,  having  in 
the  mean  Time  experienced  a  faving  Converfun,  writes 
a  brief  Narrative  of  what  he  had  paiTed  thro',  to  his 
Friend  Aspasio. 

Letter. 


Contents.  v 

LETTER,    III. 

Theron  foon  writes  again,  and  delivers  his 
prefent  Sentiments  on  the  Grounds  and  Nature  of 
laving  FAITH*  and  of  ASSURANCE  s  which  he 
labours  to  illuftrate, 

LETTER,    IV. 

Theron  leads  his  Friend  Aspasio  to  take  a 
View  of  the  fupre?ne  Glory  of  the  divine  NATURE, 
as  the  Foundation  of  all  true  Religion  ;  as  that  with- 
out ivhicb  the  great  Doctrines  of  REVELATION 
muft  be  given  up.  And  hints  how  his  former  Views 
of  Things  tended  to  INFIDELITY, 

LETTER,     V. 

Theron-,  from  a  View  of  the  Glory  of  GOD  and 
the  Goodncfs  of  his  LAIV,  (hews  the  Nature  of  being 
dead  to  the  Law,  and  living  on  Cbri/i. — Gives  a  fum- 
mary  Reprefentation  of  the  true  Chrijlian  Temper 
and  Life,  from  the  Experiences  andWritings  of  St. 
PAUL.  —  -And  concludes  with  an  humble  Requeft, 
that  his  Friend  Aspasio  would  employ  his  enter- 
taining Pen  to  warn  ignorant  benighted  Sinners  of 
the  Danger  they  are  in,  ot  wandering  in  that  delufive 
Road,  in  which  his  Pupil  had  like  to  have  been  for 
ever  loft. 


>OOC<X^>0<><XX><><^><XX)C<><><><X\XXX><><XX 


xx*>c<xxxxx><x>;x;>o<>c<><>^^ 


P.  S.  by  another  Hand. 

AS  it  appears  by  the  Conclufion  of  The- 
ron's  laft  Letter,  that  he  had  not  then 
received  the  melancholy  Tidings  of  his  dear 
Friend  A  s  p  a  s  i  o's  Death,  no  candid  Reader  will 
objecl:  to  him  the  Abfurdity  of  writing  Letters 
to  the  Dead. — And  it  will  be  an  Abufe  upon 
the  Publimer  of  this  Piece,  to  fuppofe  it  in  his 
Intention,  to  detract  from  the  Characler  of  fuch 
worthy  Men  as  Mr.  Herv'ey,  and  Mr.  Mar- 
shal, or  to  hinder  the  Perufal  of  their  Wiru 
tings.  In  thefe,  no  Doubt,  he  faw  many  Ex- 
cellencies ;  and  was  not  infenfible,  they  might 
give  a  judicious  Reader  not  a  little  profitable 
Entertainment,  by  the  BlefTing  of  G  o  d  .  How- 
ever, as  he  apprehended  the  Truth,  in  fome  im- 
portant Cafes,  clouded  by  fome  unhappy  Mif- 
takes,  while  he  rejoyced  in  the  former,  he  was 
willing  to  bear  his  Teflimony  againft  the  latter. 
And  whatever  Honours  are  due  to  the  Memory 
of  the  Juft,  if  the  <Doclrine  of  Chrijl,  their 
Lord  and  ours,  has  fuffered,  or  is  liable  to  fuffer, 
in  any  Meafure,  by  Means  of  their  Miflakes, 
'That  has  an  unqueftionable  Claim  to  fuperiour 
Honours,  and  ought  in  all  Things  to  have  the 
Preeminence. 


^  4*  ^-^  ,£--£.  .*--*.  «*~*i  ^r- fc>  «*--*►  -*-^ 

Letters  and  Dialogues. 


Letter  I. 
Theron    to   Aspasio. 

Nezv-E?ig!and,T)ec.i  5.17  58. 

T>ear  Aspasio, 

-f*  «£—$*  «f- EWS  from  your  Theront,  now  in 
*rO&0^  this  remote  Corner  of  the  Earth, 
*M5  N££t*  you  will  eagerly  expeft,  by  every 
^O0&^  Ship  that  fails  from  the fe  Parts. — 
Hfe»*%  X+*&~  But  what  fhall  I  Write,  O  my 
Friend  ! — No  pleafant  Walks,  no  beautiful  Gar- 
dens, no  romantic  Mounts,  my  dear  Asp 
nor  any  other  Theme  to  entertain  and  to  amuie, 
mud  yon  expect  from  me  ! — Alas,  I  have  been 
deceived  !  My  Hopes,  once  high  raifed,  are,  I 
think, entirely  gone.  As  the  Rujb  without  Mire  9 
and  the  Flag  without  Water  ;  fo  the  Hypo- 
crite'*s  Hope  Jhall  perijh.  * 

B  As 

*  Job  viii.  ir,  13.  See  Mr.  Her.  Dial.  Vol.  HI.  p. 
313.  Edit.  I.  N.  B. '  The  firfl  Edition  of  Mr. 
Her.  DiaL'is  referred  to  in  thisLetter  :  asTftBRON 
is  fuppofed,  foon  after  the  Convention  at  Phi- 
le^or's,  to  have  experienced  what  follows. 


2         Th  e  ron  to  Asp  a  si  o.         Let.  I. 

As  I  was  walking  in  my  Garden,  foon  after 
our  Vific   to   Philenor,*  (which  was,  as  I  re- 
member, about  the  Middle  of  Harvefl  A.  D. 
1754.)  mufi"g  on  ail  your  agreeable  Converfa- 
lion,  your  fervent  Zeal,  and  how  you  urged  me 
tobe/ieve  : — To  believe  what  ?  faid  I,  to  my 
felf.— To  believe  that  Chr'ifl  died  for  ME.— 
How,  for  ME  f  thought]. — Aspasio  knows, 
I  believe  that  Chrift  died  for  Sinners. — Yes,  but 
he  would  have  me  apply  that  to  my  own  Soul ; 
and  believeChrifl:  died  for  me.—  Aspasio  knows, 
1  believe  thatChrift  died,  that  whofoever,accord- 
jng  to  the  true  Senfe  of  the  Gofpel,  believes  in 
him,  fhould  not  perim,  but  have  everlatVmgLife. 
Is  this,  believing  in  him  ? — is   this  juftifying, 
faving  Faith  ? — to  believe  7  am  one  that  he  died 
for, — one,  for  whom  he  intended  to  procurePar- 
don,  Reconciliation  with  God,  &:  eternal  Life  ? — 
Yes,  this,  this   is  Faith.     J?  A  real  Perfuafion 
"  that  the  blefled  Jefus  has  Hied  his  Blood  for 
"  me,  &  fulfilled  all  Righteoufnefs  in  my  Stead, 
"  that  through  this  great  Atonement  and  glorious 
"  Obedience,  he  has  purchafed,  even  for  my  fin- 
"  ful  Soul,  fancYifying  Grace,  and  all  fpiritual 
"  BlefTmgs."f — To  believe  it  was  for  me,  juft  as 
if  I  had  been  mentioned  by  Name  :  even,  juft 
as  my  Tenant   believed  me,  when,   in  his  lad 
Sicknefs,  I  fent  a  Medage,  alluring  him,  I  had 
cancelled  the.  Bond,  &  forgiven  his  Debt.  %  And 

;;v\; juft 

*  Mr.  Her.  Dial.  Vol.  III.  -p.  262,         f  Ibid  P. 
278.         %  P.  279. 


Let.  I.       Theron  to  Aspasio.         £ 

juft  as  7)avk\  believed  the  Kingdom  of  Ifrael 
fhould  be  his  own,  on  the  cxprefs  Promifc  of 
almighty  God.*  And  juft  as  I  believe  my  Lands 
to  be  my  own,  by  theDeeds  of  Conveyance.  f — 
In  a  Word,  Aspasio  would  have  me  go  to  God, 
and  fay,  "  Pardon  is  mine,  Grace  is  mine,  Chrift 
and  all  his  fpiritual  Blcffings  are  mine  ;"  not  be- 
caufe  I  am  confcious  of  fancVifying  Operations  in 
my  own  Breaft,  but  bccaufe  I  am  confcious  I  am 
a  Sinner.  All  thefc  BlefTings  being  configned 
over  to  me,  as  fuch,  in  the  everlafling  Gofpel  ; 
with  a  Clearnefs  unqueftionablc  as  the  Truth, 
with  a  Certainty  inviolable  as  the  Oath  of  God.£ 
No  cloggingQualiflcations  infilled  on  :  only  be- 
lieve, and  all  is  mine.§  I  longed  to  know  that 
Chrift  was  mine.  || 

And  could  I  fee  my  Title  clear, 

to  Manfions  in  the  Skies, 
I'd  bid  farewell  to  every  Tear 

and  wipe  my  weeping  Eyes. 

But  how  can  I  fee  !  how  can  I  believe  !  Oh 
my  unbelieving  Heart  1  what  fhali  1  do  ? — "  Cry 
to  God  for  Help,"  fays  my  Aspasio*  Seek  the 
bleffed  Spirit  to  tetlify,  that  God  has  given  me 
eternal  Life  ;  and  this  Life  is  in  his  Son.  And 
to  witnefs  with  my  Spirit,  that  /  am  a  Child  of 
God.# 

B  2  Thus, 


*  P-  3C9-     t  P.  312-     %  p-  280,  313.     §  P.  275. 
H  p-  253*254.    *  P'  3l6- 


4        Theron  to  Aspasio.         Lct.l. 

Thus,  as  I  walked,  I  nuifed — my  Heart  was 
full — I  ftop'd — with  Eyes  lift  up  to  Heaven — 
I  fa  id — /  believe,  Lord,  help  my  Unbelief.  I 
thought  of  Calvary.  I  heard  the  Soundings  of 
his  Bowels,  and  of  his  Mercies  towards  me.  O 
thou  of  little  Faith!  wherefore  dofl  thou  doubt  r* 
Wherefore  dofl  thou  doubt  of  my  Love  to  thee, 
for  whom  I  have  fhed  my  Blood  ? 

I  believed,  I  was  ravifhed  ;  I  was  full  of  Love, 
Joy  and  Gratitude  :  and  with  Eyes  again  lift  up 
to  Heaven,  I  faid — "  Glory  be  to  the  holy 
"  Ghoft  for  teftifying  of  Chrift  in  my  Heart, 
"  and  appropriating  this  great  Salvation  to  my 
il  Soul."-!-  And  thus  I  continued  rcjoycing  for 
.i  Days,  and  thought  I  jhould  never  doubt 
again. 

But,  oh,  alas,  the  Scene  foon  changed.  I 
gradually  loft  a  Senfe  of  my  great  Danger,  and 
great  Deliverance  ;  as  the  Ifraelites,  who  fang 
God's  Praife,  but  foon  forgat  his  Works  :  or 
like  the  Stony -ground  Hearers,  who  heard  the 
JVord  with  Joy,  endured  for  a  while,  and  fell 
away. — Or  rather  like  tne  Thorny-ground j  for, 
as  about  thisTi mc  I  removed  inioNew-England, 
the  Cares  of  the  World  came  in- upon  me,  and 
choaked  thelVord,  and  I  brought  forth  no  Fruit  : 
rather  I  loft  all  Difpofition  to  pray  or  praife, 
and  my  Devotions  degenerated  into  mere  For- 
mality. 

And 

**~i\~2;6?~277.'  f  Vol.  I.  P.  156. 


Let.  I.         The ron  to  Aspasio.  5 

And  now  Unbelief,  as  I  then  called  it,  began 
to  work.  "  Surely  all  is  mere  Delufion,"  tho't 
I.  But, again,  1  faid,T^/j'  is  my  Infirmity.  And 
thofe  Words  of  Scripture  were  fome  Comfort  to 
me,  O  thou  of  little  Faith,  wherefore  do  ft  thou 
doubt  t — TVho  againflHope  believed  inHope. — 
Who  walk  incDarknefs  &  fee  no  Light,  let  them 
truft  in  the  Lord,  and  flay  t  he  mf elves  on  their 
God. — Why  art  thou  cafl  down,  O  my  Soul> 
hope  thou  in  God*  And  I  watched  &  prayed, 
and  firove  againll  my  unbelieving  Thoughts.-)- 

From  this  Time  forward,  having  no  clear 
Marks  or  Signs  of  Grace  for  my  Comfort,  nor 
any  new  Manifestations  of  the  Love  of  God  to 
my  Soul,  I  began,  as  you  had  directed,  in  fuch  a 
Cafe,  to  live  by  Faith.  I  ufed  every  Day  to  go 
to  God,  and  fay,  "  Pardon  is  mine,  Grace  is 
mine,  Chrift  and  all  his  fpirkual  BlefTings  are 
mine."  And  thus,  unconfeious  of  any  fanclifying 
Operations  in  my  own  Bread,  I  lived  wholly  by 
Faith  :  by  Faith,  as  I  thought,  on  the  Promife 
and  Oath  of  the  unchangeable  Jehovah.  |]  And 
thus  I  continued  many  Months,  generally  pretty 
eafy  ;  altho'  fometimes  troubled  with  Doubts 
and  Fears. 

But  above  a  Year  ago,  as  I  was  reading  my 
Bible>  in  the    13th  Chapter  of  St.  Matthew's-. 
Gofpel,  I  found   the  Parable  of  the   Sower  ;  ; 
which  reached. my  Cafe,  and  greatly  gained  the. 
B  3  Attention 

•  p.  289.     t  p.  308, 309>     !■£.■-■#"$  $m- 


(>         Theron  to  Aspasio.        Let.  I. 

Attention  of  my  Heart.  Here  I  faw  the  various 
Sorts  of  Hearers,  the  different  Kinds  of  Chriflians 
defcribed  ;  and  perceived  that  none  arc  cltcemcd 
good  Men  by  our  bleffed  Saviour,  but  thofe 
who,  like  the  good  Ground,  bring  forth  Fruit, 
This  fhrtlcd  me  I  this  gave  my  Faith  a  Shock, 
I  never  could  get  over  1 

However,  not  knowing  but  that  I  midook 
theMeaning  of  lhatP  arable,  I  refolved  to  fearch 
the  Scriptures,  to  fee  if  it  were  really  theCharac- 
rcr  of  all  true  Believers,  to  bring  forth  Fruit,  i.  e. 
as  I  underftood  it,- to  be  holy  in  Heart  &  Life. 
1  began  with  the  Gofpel  of  St.  Matthew,  and 
read  the  New-T eft  anient  thro',  and  made  a  Col- 
lection of  manyTexts  of  Scripture,  which  I  wrote 
down,  and  commented  upon.  1  will  give  you  a 
Specimen  from  my  'Diary. 

il  Nov.  20.  1757,  1  retired  as  ufual  to  read 
"  the  holyScriptures,by  which  I  am  to  be  judged 
<c  at  the  laft  Day. — I  began  to  read  Chrifl's  Ser- 
"  mon  on  the  Mount  ;  Bleffed  arc  the  poor  in 
tc  Spirit  ;  Blefjed  are  they  that  mourn  ;  Bleffed 
"  are  theMeek  ; — the  pure  in  Heart,  &c.  Bat 
€i  alas,  O  my  Soul,  1  am  not  confeious  of  thefe 
<l  goodQualifications  :   are  there  not,  neverthe- 

u  ]efs,BlefIings  laid  up  for  me  ? 1  read  on  to 

<c  Chapter  vii.  19, — 27.  EveryTree  that  bring- 
lC  eth  not  forth  good  Fruit,  is  hewn  down  and 
**  cafl  ir.to  the  Fire  :  By  their  Fruits  ye  Jhall 
"  know  them  :  Not  every  one  that  faith  unto 
"  me,  Lord,  Lord,  fball  enter  into  the  Kingdom 

"  of 


Let.  I.         The ron  to  Aspasio.  7 

lt  of  Heaven,  but  he  that  doeth  the  Will  of  my 

"  Father  which  is   in  Heaven. This,  this, 

"  O  my  Soul,  reaches  my  very  Cafe  !  this  is  my 
"  Chancier  1  and  this  my  Doom  ! — The  follow- 
"  ing  Verfes  condemn  me  too  :  I  am  the  Man 
"  that  has  built  his  Houfe  upon  the  Sand" 
Thus  for  my  Diary. 

But  how  difcouraging  foevcr  all  this  appear- 
ed, yet  dill  I  maintained  fome  fecrct  Thoughts, 
that  I  was  only  a  Backflider,  and,  fliould  fee 
Things  clearer  after  a  while. — Befides,  to  give 
up  my  Hopes,  and  look  upon  myfelf  a  poor 
Chrifllcfs  Sinner,  after  I  had  ib  long  fettled  down 
inQuiet,  was  likeDcath  to  my  Spirits ! — It  open- 
ed a  mod  frightful  Profpecr.  before  me. — If  not 
converted  now,  molt  probably  I  never  fhall  be  ! 
1  had  as  good  live  on  in  pleafing  Delufion,  as  fink 
down  into  Defpair  ! 

And  befides,  I  remembred  you  had  faid, 
"  This  Method  of  feeking  Grace  &  AiTurance," 
by  Signs  of  Grace,  "  I  fear,  will  embarrafs  the 
€h  fimpJe-minded,  &  cherifli  rather  than  fupprefs 
"  the  Fluctuations  of  Doubt  ;  for  let  the  Marks 
"  be.  what  you  pleafe,  they,  are  all  a  feeble  and 
tf  precarious  Evidence."  And  I  wimed  I  could 
boldly  fay,  as  once  I  did,  "  Pardon  is  mine,  Grace 
V  is  mine,  Chrift  and  all  his  fpiritual  BlefTings 
"  are  mine;  however  unconfcious  of  fanctifying 
"  Operations  in  my  own  Bread."  *     But  our 

bleffed 


8  The  Ron  to  Aspasio.         Let.  I. 

blefTed  Saviour's  Words  ftrnck  Terror  thro*  my 
Soul  :  He  that  heareth  thefe  Words  of  mine 
and  doth  them  not,  is  like  a  fool'ijh  Man,  that 
built  his  Houfe  upon  the  Sand. 

About  this  Time  I  was,  by  a  religious  Per- 
fon  well  acquainted  with  my  Cafe,  directed  to 
Mr.  Shepard,  on  the  Parable  of  the  ten  Vir- 
gins, Mr.  Edwards,  on  religious  djfedions, 
Mr.  Brainerd's  Life,  and  fome  other  Books 
of  the  fame  Stamp  ;  which,  faid  he,  are  efleemcd 
by  pious  People  in  New-England,  as  the  beft  of 
Books  on  experimentalReligion. — I  obtained  the 
Books,  Tread  them,  they  condemned  not  only 
my  prefent  State,  but  ail  my  Notions  of  Reli- 
gion :  and  reprefented  true  Religion  to  confiir. 
in  fomething  efTentially  different,  of  which  I  had 
never  had  the  leaft  Experience  :  which,  in  Stead 
of  affording  Comfort  and  Hope  to  my  dejected 
Mind,  did  but  confirm  my  former  Doubts  and 
Fears. — What  now  to  do,L could  not  tell — Here 
three  Thoufand  Miles  from  my  dear  Aspasio,  I 
cannot  fee  hisFace,nor  have  hisAid — I  muft  find 
out  another  fpiritual  Guide — I  heard  of  one 
Paulinus,  a  Clergyman,  a  noted  Friend  to  vital 
Piety,  a  tender,  faithful  Guide  to  bewildered 
Souls  ;  but  not  in  my  Aspasio's  Scheme.— My 
Confcience  faid,  "  Go  fee  the  Man,  and  act  an 
honed  Part  ;  tell  him  all  your  Cafe,  be  willing 
to  know  the  Truth." — My  Heart  replied,  "  I 
cannot  go  !  I  cannot  go  !" — But  as  a  ferious, 
iblemn  Senfe  of  the  eternal  World  was  now  daily 

growing. 


Let.  I.         Theron  to  Aspasio.         9 

growing  in  my  Heart,  I  was  foon  brought  to  a 
betterMind  ;  particularly  in  theEveningof  He- 
cember  8.  1758.  as  I  was  alone  for  fecret  Prayer, 
I  had  fuch  a  Senfe  of  Eternity, — a  boundlefs 
Eternity, — and  fuch  a  View  of  the  Dreadfulnefs 
of  eternalDamnation,— the  Amazement  &  Horror 
of  felf-deceived  Hypocrites,  opening  their  Eyes 
in  eternal  Woe,---who  once  refufed  to  fee,  while 
there  wasHope,but  now  muft  fee,whenallHope 
is  for  ever  gone  ; — that  I  fbuddered,  and  was 
ready  even  to  cry  out  with  Anguifli  at  the  ter- 
rifying Thought,  of  this  being  at  laft  my  dread- 
ful Lot ! — Whereupon,  refolvingto  be  honeft  at 
all  Adventures,  I  determined  on  a  Vifit  the  next 
Monday- Evening. — 1  went — I  went  again  and 
again — and  knowing,  my  dear  Aspasio  would  be 
glad  to  hear  what  pa(Ted,  I  wrote  down  the  Sub- 
ftance  from  Time  to  Time,  which  I  now  fend 
enclofed,  in  the  Form  of  three  'Dialogues  ; — 
which,  when  you  have  read,  I  am  fure  you  will 
pity  my  Cafe. — And,  O  my  dear  Aspasio,  ceafe 
not  to  pray  for     , 

Your  difconfolate 

Theron. 

P.  S.  I  expect  no  Opportunity  to  write  you 
again  till  early  next  Spring  ;  when  you  may  look 
to  hear  further  from  your  Theron,  if  on  this 
Side  eternal  Burnings. — God  only  knows  how 

that  will  be. Adieu,  my  dear  Aspasio. 

Dialogue 


Z    i°    ] 
Dialogue     I. 

©€*$#$N  the  Monday- Evening  ("Dec.  1 1;) 
Sf^f  f  I  had  the  Happinefs  to  find  Pauli- 
&#&#&  NUS  at  nome>  alone  in  his  btudy  ;  ne 
®^®^®  received  me  with  all  thePolitenefs  of 
a  Gentleman,  &  with  all  the  undiffembled  Good- 
nefs  of  a  Chrillian.    After  inquiring  into  theState 
of  Religion  in  Great-Britain,  when  I  came  from 
thence  ;  perceiving,  by  what  was  faid,  my  Ac- 
quaintance with  Aspasio,  he  made  fome  Inquir- 
ies after  him,  and  his  Sentiments  of  Religion,  and 
about  a  Book  he  has  lately  fo  ftrongly  recom- 
mended.*    Which  gave  me   an  Opportunity, 

without 

*  Mr.  Marshal's  Gofpel-MyJJery  cf  SanRification  \ 
"  which  I  (hall  not,"  fays  Mr.  Hervey,  "  re- 
<c  commend  in  the  Style  of  a  Critic,   or  like  a 
<c  Reader  of  Tafre,  but  with  all  the  Simplicity  of 
*c  the  weakeft  Chriftian  ;  I  mean,  from  my  own 
"  Experience.     It  has  been  made  one  of  the  moft 
"  ufeful  Books  to  my  own  Soul  ;  I  fcarce  ever  fail 
*'  to  receive   fpiittual  Confolation  and    Strength 
"  from  the  perufal  of  it.     And  was  1  to    be  ba- 
"  nifhed  into  fome  defolate  Ifland,  porTefTed  onJy 
"  of  two  Books  befuies- my- Bible,  this  fhould  be 
<c  cne  of  the  two,  and  perhaps  the  firft  that  I  would 
cc  choofe."     See  Mr.  Hervey's  Dial.  Edit.  ?. 
Vol.  HI.  P.  336. 

N.  B. 


Dialogue     I.  ir 

without  letting  him  into  the  State  of  my  Soul, 
a  thing  I  was  loth  to  do,  to  bring  upon  the  Board 
the  Topics  I  defigncd.     Wherefore,  I  began — 

Theron.  Sir,  may  I  know  your  Sentiments 
relative  to  fomc  Points  in  thefe  Books  ? 

Pa u lin us.  I  am  willing  you  mould  know 
my  Sentiments  on  any  of  the  Doctrines  of  Re- 
ligion j  but  fhould  chufe  to  fay  nothing  of  the 
Sentiments  of  any  particular  Author  by  Name. 

Ther.  I  am  fenfible  this  is  not  fodefirable, 
nor  fhould  I  afk  it,  but  that  I  am  not  a  little  em- 
barraffed  between  the  Scheme  of  Religion,  ad- 
vanced in  Prefident  Edwards's  Treatife  on  re- 
ligious AjfcElions,  and  this  advanced  in  thefe 
Books  :  And  I  want  to  know,  what  may  be  faid 
in  Anfwer  to  the  particular  Arguments  of  thefe 
'Divines.  And  1  fhall  conflder  all  you  fay,  how 
plain  foever  :  for  I  defire  you  to  ufe  the  greatefl: 
Freedom,  not  in  a  perfonal  Light,  as  defigncd  to 
reflect:  at  all  on  thefe  Authors  ;  but  only  as  de- 
flgned  to  give  Inn"  ruction  to  me.  And  if  you 
could  particularly  anfwer  feveral  Things  I  find 

in 

N.  B.  This  3d  Edition  of  Mr.  Her.  D.  is  referred 
to  in  what  follows.     And  the  6th  Edition  of  Mr. 

Marshal. D.  fhall  (land  for  Mr.  Hervey's 

Dialogues   Vol.   III. M.  fhall  ftand  for  Mr. 

Marshal's  Go/pel- Myjlery+hz.  As  both  thefe 
Books  contain  one  compleat  Syftem,  fo  both  fhall 
be  coniidered  together. 


12  Dialogue     I. 

in  them,  it  would  give  me  much  more  Satisfacti- 
on, than  to  hear  your  Opinion  in  general.  Bc- 
fides,  you  know,  what  Authors  publifh  to  the 
World,  they  voluntarily  fubmit  to  the  Examina- 
tion of  all.  And  if  theGood  of  Mankind,  which 
all  ^Authors  profefs  to-ieek,  calls  for  a  particular 
Examination  of  any  of  their  Writings,  they  can- 
not confidently  be  difpleafcd,  if  they  are  ufed 
with  Candor.  Thefe  ^Authors  themfelves  have 
taken  the  greatefl  Freedom  to  fpeak  of  the  Sen- 
timents of  'Divines,  ancient  and  modern.  And 
I  know,  my  dear  Aspasio  would  be  perfectly 
pleafed,  to  hear  you,  with  the  utmoft  Freedom, 
make  all  your  Remarks  and  Obfcrvations  on  his 
Piece  ;  for  he  is  one  of  the  mod  candid,  gene- 
rous, good-natur'd  Gentlemen  I  ever  faw  :  Pray, 
Sir,  therefore  make  no  Excufes,  nor  be  at  all 
upon  the  Referve. 

Paul.  What  particular  Points,  Sir,  do  you 
refer  to  ? 

Ther.  The  Nature  of  Love  to  God,  o£ 
juftifying  Faith,  and  of  JlJJitrance. — To  begin 
with  Love  to  God.  1  defire  to  know  what  is 
the  primary  and  chief  Motive,  which  ought  to 
induce  me  to  love  God.  A  View  of  the  ineffable 
Glories  of  the  Deity,  as  he  has  manifefted  him- 
felf  in  his  Word  and  in  his  Works  ?  or  a  Belief 
of  his  Love  to  me  in  particular  ? 

Paul.  Before  we  enquire  into  the  original 
Grounds  of  Love  to  God,  pray  tell  me,  What  in 
God  are  we  to  love  ?  and  how  are  we  to  love 
him  ?  Ther. 


Dialogue     I.  i  -> 


j 


TiiER.  "  The  Lord  is  not  at  all  loved  with 
"  that  Love  that  is  due  to  him  as  Lord  of  all, 
"  if  he  be  not  loved  with  all  our  Heart  and 
"  Spirit,  and  Might.  And  we  are  to  love  every 
"  thing  in  him,  his  Juftice,  Holinefs,  fovereign 
"  Authority,  all-feeing  Eye,  and  all  his  Decrees, 
"  Commands,  Judgments,  and  all  his  Doings."* 

Paul.  Who  are  under  Obligations  thus  to 
love  God  ?  Saints,  or  Sinners  ?  Chriflians,  or 
Heathens  ?  Some,  or  all  of  Mankind  : 

Ther.  All  Mankind.  Even  the  Heathen, 
who  are  without  any  written  Law  or  fu'per  natu- 
ral Revelation,  are  obliged  by  the  Light  of  Na- 
ture to  love  God  with  all  theft"  Hearts ;  and  that 
under  the  Penalty  of  God's  everlafling  Wrath.  | 

Paul.  If  all  Mankind,  even  the  heathen 
World  not  excepted,  are  thus  under  infinite  Ob- 
ligations to  love  God  with  all  their  Hearts,  and 
xo  glorify  God  as  God,  (to  ufe  theApoftle's  E?c- 
preiFion,  Rom.  i.  2 1 .)  it  mud  needs  be  that  there 
is  a  Ground  &  Reafon  of  Love  to  God  antece- 
dent to  a  Confideration  of  his  being  our  recon- 
ciled Father  and  Friend  in  Jefus  Chrid:.  For 
the  Heathen,  Millions  of  them,  never  heard  of 
Jefus  Chrift.  And  there  are  great  Multitudes 
in  the  Chriftian  World,  who  live  and  die  without 
an  Intereft  in  God's  fatherly  Love  in  Chrift. 
And  yet  you  fay,  all  thefe  are  under  fuch  Ob- 
ligations to  love  God  with  all  their  Hearts,  rhr.r. 
C  thcy 

*  M.  p.  2.  t  M.  p*  4,  5. 


14  Dialogue     I. 

they  will  defcrve  bis  eternal  Wrath  for  the  lead 
Neglect.  And  inJeed  the  holy  Scriptures  mod 
exprefly  afTert  the  fame  Thing.  Rom.  i.  1 8 — 21. 
Gal.  iii.  10. 

Ther.  But,  Sir,  is  it  not  impoflible  *  we 
Jhould  love  God  before  we  fee  that  he  is  our 
reconciled  Father  and  Friend  in  Jcfus  Chrift  ? 
We  mult  know  that  our  Sins  are  forgiven,  and 
be  well  perfuaded  that  God  is  reconciled  to  us, 
before  we  can  love  him.-j- 

Paul.  God  never  manifefts  himfelf  as  a  re- 
conciled God  and  Father,  to  any  of  the  Children 
of  Men,  until  tHcy  are  flrft  reconciled  to  him, 
and  love  him.  Job.  xiv.  21.  Aft.  iii.  19.    Their 

flrft 

*  Should  a  lying  Fellow  bring  Tidings  to  an  im- 
penitent Prifoner  juftly  condemned  to  die  tor 
Murder,  afTuring  him  of  a  Pardon  from  his  Judge; 
the  deluded  Murderer  might  be  full  of  Love  to 
his  Judge,  and  greatly  extol  his  Juftice,  as  well 
as  Goodnefs,  and  pour  out  Floods  of  Tears  :  But 
on  difcerning  his  Miftake,  he  would  foon  return 

to  his  former  Temper. God's  Nature  and  Law 

are  juft  the  fame,  before  he  forgives  us,  as  after  ; 
and  as  worthy  to  be  loved.  But  it  is  eafier  for 
an  impenitent  Sinner  to  commend  God's  Law,  in 
a  firm^elief  he  is  delivered  from  theCurfe,  than 
to  love  it  as  being  in  it's  own  Nature  holy,  jufl 
and  good.  Satan  knows,  it  is  no  Evidence  of  Vp- 
rightnefs  in  God's  Account,  that  a  Man  is  very 
religious  ;  if  all  his  Religion  arifes  merely  from 
feiiiih  Confiderations.  Job  i.  8,  9,  10,  11. 

f  M.  p.  21,-— 25. 


Dialogue     I.  15 

flrd  Love  to  God,  therefore,  mud  of  Nccediry 
begin  on  fbmeotherFoundation,  from  fome  other 
Inducement  ;  or  they  never  can  begin  to  love 
him  at  all. 

Ther.  But  what  is  there  in  God,  that  can 
induce  us  to  love  him,  unlefs  we  fird  know  that 
he  loves  us  ?  I  appeal  to  the  Experience  of  all 
trueSaints,  as  inconfident  withyourSuppofition.* 

Pa  u  l.  This  is  the  Language  of  God's  Law, 
Thoujbalt  love  the  Lord  thy  God  with  all  thy 
Heart.  Pray,  what  Reafons  and  Grounds  arc 
there  for  this  Law  ?  Anfwer  my  Quedion  fird, 
and  then  I  will  anfwer  your's.  Tell  me  the 
Grounds  and  Reafons  of  this  Law,  and  I  will  tell 
you  what  there  is  to  induce  us  to  love  God  be- 
fore we  know  that  he  loves  us. 

Ther.  The  Law  teaches  us,  firft  to  believe 
that  God  is  our  God,  our  reconciled  Father  and 
Friend :  Thoujbalt  love  the  Lord  TUT  GOT>.\ 

Pa  ul.  God  is  our  God,  theGod  of  the  whole 
human  Race,  as  he  is  our  Creator,  our  Prefcrvcr, 
our  rightful  Lord  and  Sovereign,  who  has  an  en- 
tire and  abfolute  Authority  over  us  :  But  he  is 
not  a  reconciled  Father  and  Friend  to  all  the  hu- 
man Race.  Rather  the  zuhole  World  lieth  in 
IVichednefs.  1  J  oh.  v.  19.  And  the  greated 
Part  of  Mankind  are  under  the  divine  Wrath. 
Joh.  iii.  36.  And  God  is  angry  with  them 
C   2  every 


/>.  25.  \  M.  p.  28. 


I  6  Dialogue     I. 

every  Day  ;  his  Soul  bates  them,  &  he  is  whet- 
ting bis  Sword  for  their  Definition,  if  they  re- 
pent not.  Pfal.  vii.  1 1,  12.  and  xi.  5.  And  yet 
even  while  in  fuch  a  State,  you  grant,  they  are 
under  infinite  Obligations  to  love  Cod  with  all 
their  Hearts  ;  and  that  the  leaft  Defect  expofes 
them  to  eternal  Damnation.  Nor  have  you 
granted  any  more  than  St.  Paul  exprefly  aderts, 
Gal.  iii.  10. — Now,  fray,  tell  me,  is  this  a  rea- 
sonable Law  f 

Ther.  I  grant,  this  Law  is  holy,  juft  and 
good.  * 

i  a  ul.  But  then  it  will  follow,  that  there  are 
Rcafons  and  Grounds  why  God  fhould  be  thus 
loved,  antecedent  to  a  Confideration  of  his  being 
our  reconcile^;  Father  and  Friend.  Reafons  and 
Grounds  which  are  fufficient  ;  which  really 
oblige  us  in  Point  of  Duty  :  and  therefore  ought 
to  influence  us  in  Practice.  And  if  we  are  not 
lenced  by  them,  we  are  to  blame.  Yea,  fo 
much  to  blame,  you   fay,. as  to  deferve  God's 


Ther.  it  is  certain,  that  all  the  Perfection, 
Goodnefs  and  Excellency  of  the  divine  Nature, 
cannot  render  God  an  amiable  Object:  to  us,  un- 
lefs  we  know  that  he  loves  us,  and  is  our  recon- 
ciled Father  and  Friend.  \ 

Paul. 


M.  p.  4.  f  M.  p.  25. 


Dialogue     I.  1%. 

Paul.  The  firft  Queftion  is  not,  whether 
unregenerate  Sinners,  while  dead  in  Sin,  and 
Enemies  to  God,  do  actually  love  God  ;  but 
whether  they  ought  not  to  love  him.  Whether 
the  Perfection,  Goodnefs  and  Excellency  of  the 
divine  Nature  is  not  a  proper  Inducement,  which 
renders  it  reafonable  and  fit  :  Yea,  which  obli- 
ges ;  nay,  infinitely  obliges  them  to  love  God. 
i  think  you  muft  grant  this  ;  for  how  clfe  can 
the  Law  be  holy,jufl  and  good  ? 

Ther.  If  I  fliould  grant  that  the  Perfection,. 
Goodnefs  and  Excellency  of  the  divine  Nature, 
does  render  it  fit  and  reafonable  that  we  fliould 
love  God  with  all  our  Hearts  ;  yet  it  is  impoffi- 
ble  we  fliould  love  him,  except,  firft  we  know  he 
loves  us.  *  - 

Paul.  If  God  is  really  a  Being  infinitely 
amiable  in  himfelf,  and  if  it  is  fit  and  reafonable 
we  fhould  love  him  for  the  Perfection,  Goodnefs 
and  Excellency  of  his  Nature,  then  there  is,  yea 
there  can  be,  no  Difficulty  in  the  Way  of  the 
Practice  of  this  Duty,  but  what  lies  in  the  Bad- 
nefs  of  our  Hearts ;  and  fo,  what  we  are  to  blame 
for.  And  therefore  were  our  Hearts  right,  we 
fliould  love  him  for  his  own  Lovelinefs,  \  and 
C  3  fee' 

*  M*/.  4,  25. 

f  If  our  Hearts  were  right,  i.  e.  wer^os  they  ought 
to  be,  were  as  the  Law  requires  them  to  be, 
we  (hould  love  God  for  his  own  Loyeliner:  :  Bnc 


io  Dialog  u  e     1. 

feel  difpofed  ro  glorify  God  AS  GOD  ;  as  the 
very  Heathen  ought  todo,whomever  heard  of  his 
Deligns  of  Mercy  byJefusChriir.  Nay,  all  the 
heathen  World  are  at  this  Day,  and  ever  have 
been  entirely  without  Excufe,  in  not  being  thus 
alleged  towards  the  infinitely  glorious  God  that 
made  them  :  Yea,  they  are,  for  this,  infinitely 
to  blame  ;  fo  as  to  deferve  eternal  Wrath.  And 
this  is  St.  Paul's  Doctrine,  Rom.  \  18, — 21. 
Nay,  this  Doctrine  is  fundamental  to  St.  Paul's 
whole  Scheme  of  Religion.  Overthrow  this, 
and  you  will  overthrow  his  whole  Scheme.  For 
it  is  in  this  View,  that  he  pronounces  yew  and 
Gentile,  even  the  whole  World,  to  ft  and  guilty 
be]  ore  God,  with  their  Mouths  ft  oft,  without 
one  Excufe  to  make  for  themfelves,  tho*  doom'd 
to  eternal  Deflru&ion  for  not  loving  God  with 
all  their  Hearts.  And  fo  holy  juft  and  good 
does  he  efteem  this  Law  to  be,  as  that  it  was 
needful  the  Son  of  God  mould  be  fet  forth  to 

be 

in  Regeneration  our  Hearts  begin  to  be  right  ; 
therefore,  then,  even  at  that  Inftant,  we  begin  to 
love  God  for  his  own  L&velinefs.  For  at  that 
very  Inftant  when  the  Vail  is  taken  frc?n  our 
Hearts,  we  all  zvith  open  Face,  behold  as  in  a  Glafs, 
the  Glory  of  the  Lord,  2  Cor.  iii.  j8.  Even  the 
£dw  as  a  Mimjlraiion  of  Death  and  Condemnation, 

appears  glorious,  ver.  7,  9. But  every  Man  is  to 

I  ir.me,  that  his  Heart  is  not  right.  Theron 
p'cads  Impojfibility.  St.  Paul  however  declares  this 
Kind  of  ImpoffibiUty  to  be  no  Excufe,  Rom,  i, 
20,  21. 


Dialogue     I.  19 

be  a  Prvpitiation,  to  declare  God's  Right  eouf- 
nefs,  that  he  MIGHT  BE  JUST,  and  not 
go  counter  to  all  good  Rules  of  Government  in 
pardoning  and  faving  true  Penitents.  Rom.  iii. 
9,-26. 

Ther.  TheHeathen  were  liable  toDeflrncli- 
on  for  their  Idolatries,  and  grofs  Immoralities. 

Paul.  Yes,  and  alfo  for  their  not  glorify in* 
God  AS  GOT>.  T'heJVratb  of  God,  fays  the 
A  pottle,  is  revealed  from  Heaven  again/}  [ALL 
Ungodlinefs  :  Againd  the  lead  Degree  of  Dif- 
refpedt  towards  the  infinitely  glorious  Majefly  of 
Heaven.  The  lead  Defect  of  Love  towards 
God,  expofes  them  to  erernal  Destruction.  This 
was  the  Apodle's  conitant  Doctrine,  and  a  chief 
Foundation  of  his  whole  Scheme  of  Principles. 
Gal.  iii.  10.  Rom.  i.  18.  and  iii.  20. 

'Ther.  But  the  Gentiles  had  not  fo  much  as 
heard  of  the  Way  of  Salvation  by  Chrift  ;  and 
mud  therefore,  if  theirConfcienees  were  awaken- 
ed, be  in  fearful  Expectation  of  eternal  Wrath. 
But  furely,  it  mud  be  abfolutely  impofTible  we 
fliould  love  God,  if  we  view  him,  as  difpofed  to 
punifli  us  in  Hell  forever.  Yea,  "  if  I  look  on 
"  God  as  contrary  to  me,  as  one  that  hates  me 
"  and  will  damn  me,  my  own  innate  felf-love 
"  will  breed  Hatred  and  Heart- rifings  againd 
"  him,  in  Spight   of  my  Heart."  * 

Paul. 

*  M.  p.  140. 


2o  Dialogue      I. 

Paul.   That  is,  the  divineLaw  is  fo  intolera- 
bly cruel,  that  unle'fs  it   is  entirely  fet    afide  as 
to  us,  we  can  never  be  pacified  towards  our  Ma- 
ker.    We  are  in   Arms,  in  open  Rebellion,    fo 
virulent  that  we  are  full  of  "  Hatred  &  Heart- 
rifings,"  in  Spite  of  all  Reflraints.     And  we  pro- 
claim in  the  Sight  of  Heaven,  our  Caufe  is   fo 
juft,  that  we  can  never  lay  down  our  Arms,  fall 
at  the  Foot  of  our  Sovereign,  &  juflify  his  Law  ; 
nay,  we  can  never  have  one  good  Thought  of  • 
him,  till  firfl   he  fet  afide  his  Law,  remove  the 
Curfe,  and  grant  us  Heaven  upon  our  Demands. 
Upon    this  Condition  we  will  forgive  our  Law- 
giver for  what  is  pall,  and  be  at  Peace  for  the 
future.     On   this  Foot   we  will   lay   down  our 
Arms,  and  be  reconciled.     Our  firftWork  there- 
fore is,  to  believe  that  God  doth  give  Chrift  and 
his  Salvation  to  us,  and  is  become  our  reconciled. 
Father  and  Friend.     And  this  Belief  is  to  lay 
the  Foundation  of  all  our  Religion.     But,  O  my 
dear  Theron,  fuch  a  Faith,  growing  up  out  of 
fuch  an    unhumbled,  unfubdued  Heart  as  this, 
and  a  Religion  arifing  from  fuch  a  Root,   is  all 
Delufion,  if  there  be  any  fuch  thing  in  Nature, 
as  Delufion.  * 

^  Befides, . 

*  How  righteous  is  it,  in  the  holy  Sovereign  of  the 
World,  to  fufTer  fuch  n  proud,  felf-righteous  Sin- 
ner, fo  ready  to  quarrel  tor  ?  Pardon,  to  be  de- 
luded with  a  falfePerfuafion  that  he  is  pardoned  ! 
As  he  takes  Satan's  Side  againil  God  &  his  Law  ;. 
fo  God  may  juitly  leave  him  in  Satan's  Povvefj 
2  TheJJl  ii.  IQ>  II,  12. 


Dialogue     L  21 

Befides,  tell  me,  my  Theron,  do  you  verily 
believe,  that  God's  Difpofition  to  punifli  Sin,  ac- 
cording to  his  holy  Law,  is  a  hateful  Difpofition  ? 
And  do  you  verily  believe,  that  God  is  an  odious 
Being  on  this  Account  ?  Or  do  you  allow  your 
felf  to  hate  God,  for  that,  for  which  he  appears 
infinitely  amiable  in  the  Eyes  of  all  the  heaven- 
ly World  ?  Rev.  xix.  1, —  6.  Or  is  your  Heart 
a  carnal,  unregenerate  Heart,  under  the  full 
Power  of  Enmity  againft  God  &  his  Law  ?  Rom. 
viii.  7.  It  is  certain,  what  you  fay  can  never  be 
juftified.  For  if  we  have  given  God  juft.  Caufe 
to  hate  and  puniih  us,  by  our  Wickednefs,  he  is 
not  the  lefs  lovely  for  being  difpofed  to  do  fo) 
except  he  is  the  lefs  lovely  for  being  holy  ami 
juft  ;  that  is,  the  lefs  lovely,  for  that,  in  which 
his  Lovelinefs  in  a  great  Meafure  confifte. 

You  acknowledge,  the  Law  is  holy,  juft  and 
good,  even  as  to  the  hear  hen  World,  who  never 
heard  of  a  Saviour.  Therefore,  it  is  not  the 
Grace  of  the  Gofpel,  that  makes  the  Law  good. 
The  Law  is  older  than  the  Gofpel,  and  was 
holy,  juft  and  good,  before  the  Gofpel  had  a 
Being.  Yea,  the  Law  had  been  for  ever  good, 
if  Chrifl  had  never  died.  We  were  not  the  in- 
jured, abufed  Party  :  Chrift  dicPRot  die  t.o  make 
Satisfaction  to  us,  pacify  our  angry  Minds,  and 
allay  our  "  Hatred  and  Heart-riflngs."  The 
Grace  of  the  Gofpel  is  not  granted  to  counter- 
balance the  Rigour  of  the  Law,  and  to  render 
God's  Plan  of  Government  juftifiable  j  and  fo 

to 


22  Dialogue     I. 

to  fweeten  the  imbittered  Minds  of  God's  Ene- 
mies. God  the  Father  was  not  a  Tyrant,  nor 
did  his  Son  die  a  Sacrifice  to  Tyranny,  to  refcue 
his  injured  Subjects  from  the  Severities  of  a  cruel 
Law.  Nay,  if  the  Law  in  all  it's'  Rigour  had 
not  been  holy,  juft  and  good,  antecedent  to  the 
Gift  of  Chrifr.  ;  there  had  been  no  Need  God 
fhould  ever  give  his  Son  to  die,  to  anfwer  it's 
Demands.  It  ought  to  have  been  repealed  on 
•Adanfs  Fall,  if  too  fevere  for  an  apoitateRace  ; 
and  not  honoured  by  the  Obedience  and  Death 
of  God's  own  Son.  If  this  Law,  as  binding  on 
a  fallen  World,  is  not,  in  itfelf,  holy,  juft  and 
good,  glorious  and  amiable  ;  the  Gofpel  of  Chrifl: 
is  all  Delufion.  For  it  is  impoffible  the  Son 
of  God  fhould  die  to  anfwer  the  Demands  of  an 
unrighteous  Law.  It.was  wrong  he  fhould  bear 
a  Curfe  in  our  Stead,  which  we  ourfelves  did  not 
deferve.  Such  an  Appointment  would  have 
been  inconfiftent  with  all  the  divine  Perfections. 
If  we  view  the  Law  as  too  fevere,  we  mufl  view 
the  Gofpel  as  not  of  God  j  if  we  will  be  con- 
fident with  ourfelves.* 

Therefore, 


In  Mr.  HervEy's  ixth  Dialogue,  Vol.  II.  P.  16. 
Edit,  i ft.-— Aspasio  having  cited  the  Words  of 
tiie  Apottie,  to  prove  his  Point  :  As  many  as  are 
of  the  J  Forks  of  the  Law,  are  unler  the  Curfe.  Gal. 
iii.  io.  Theron  objects,  and  Asp  a.sio  anfwers, 
as  follows. 

Ther. 


Dialogue     I.  23 

Therefore,  you  and  I  mud  approve  the  Law 
as  holy,  juil,  and  good,  glorious  and  amiable, 
with  Application  to  ourfelves,  before  we  can 
with  all  our  Hearts  believe  the  Oofpel  to  be 
true. — And  therefore,  not  a  Belief  of  God's 
Love  to  us,  but  a  View  of  the  infinite  Loveli- 
nefs  of  the  divine  Nature,  mud  reconcile  us  to 

the 

H  Theron.  Under  the  Curie  !  becjui*.  our 
"  Attempts  to  obey, though  faithfully  exerted,  are 
"  attended  with  Defects  !  Is  not  this  unreafona- 
"  ble  and  (hocking  ?  Unreafonable,  that  the  God 
"  of  Juftice  ihould  eftablifh  a  Law  of  fuch  con- 
"  fummate  Perfection,  as  no  Child  of  Adam  can, 
"  even  with  his  utmoft  Afliduity  and  Care,  ful- 
"  fil  ?  Shocking^  that  the  God  or"  Mercy  fhould 
<;  thunder  out  fo  fevere  a  Denunciation,  on  the 
"  lead  inadvertent  Breach,  on  every  unavoidable 
"  Failure  ?— -This  exceeds  the  relentlefs  Rigour 
*c  of  Draco,  or  the  tyrannical  Impofitions  of  the 
"  Egyptian  Tafk-Mafters.  Draco  is  laid  to  have 
"  written  his  Laws  in  Blood.  Yet  he  never  e- 
<c  nacted  fuch  Inftiturions,  as  were  abfolutely  too 
"  ftricl  &  difficult  to  be  obferved.  And,  though 
<c  the  Egyptian  Tafk-Mafters  infifted  upon  the 
"  full  tale  of  Bricks,  without  allowing  the  ne- 
"  cerTary  Proportion  of  Straw^^et  ti^e  Punifh- 
"  ment  they  inflicted,  was  iWomparably  lefs 
"  than  everlafting  Deftruction." 

"  Asp.  Had  God  Almighty's  Deflgn  in  delivering 

'"  his  Law. to  fallen  Mankind,  been,  to  propound 

"  the   Means  of  their    "purification  ;  your  Argu- 

*'  ment  would  have    been  valid,  and   your  Infe- 

"  rence  undeniable.    But  the  fuprenieLegiflator 

"  had 


-4  Dialogue     I. 

the  divine  Law. — Nor  does  this  Reafoning  at- 
tempt to  prove  an  ImpoiTibility  ;  but  rather  it 
demonftratcs  rhe  abfolute  Ncceftity  of  Rege?ie- 
ration,  as  antecedent  to  the  nrfl:  A&  of  Faith  ; 
a  DocVine  your  Author  does  not  believe  :*  And 
yet  a  Doctrine  plainly  taught  in  Scripture,  yob. 
i.  12,  13. 

Ther. 

"  had  a  very  different,  a  far  more  myfterious 
i-  End."  i.  e.  he  defigned  the  Law  to  be  cur 
School-  M after,  to  bring  us  to  Chrijl.  As  A-spasio 
goes  on  to  (hew,  p.  18,  19,  20. —-without  once 
thinking,  that  if  the  Law,  antecedent  to  a  Con- 
fideration  of  the  Interpofition  &  Death  of  Chrift, 
was  a  cruel  Law,  like  that  which  the  Egyptian 
Ta/k- Matters  urged,  it  ought  to  have  been  re- 
pealed. It  was  a  Dilhonaur  to  God  to  make  it, 
and  a  greater  Difhonour  ftill  to  appoint  his  Son 
to  anfwer  its  Demands.  Nor  is  a  cruel  Laiv  fit 
to  be  a  School- Majier  in  God's  World  :  or  fuited 
to  teach  us  any  thing,  but  to  have  hard  Thoughts 

of  God. And  yet  Aspasio  goes  on  to  fay, (Tag. 

2r.)---  "  Rather  than  the  divine  Law  mould 
"  lofe  its  Honours,  Sodom  and  Gomorrah  were  laid 
"  in  Ames- ;  the  ancient  WorM  was  deftroyed 
*'  with  a  Deluge  j  the  prefent  Frame  of  Nature 
"  are  deftir\cd  to  the  Flames,  and  all  its  unholy 

*l  InhabitanSrnuft  be  doomed  to  Hell. Nay, 

st  rather  than  that  the  leaft  Tittle  mould  pafs  un- 
"  accomplifhed,  its  Curfe  has  been  executed  on 
cc  God's  own  Son,  and  all  its  Injunctions  have 
«  been  fulfilled  in  thcPerfon  of  Jefus  Chrifl."-— 
Very  true,  but  does  not  all  this  demonftrate,  that 
the  Law  wras  not  too  fevere  and  flrict,  but  per- 
*  M.  p.  135.  fe&ly 


Dialogue!. 

Ther.  Whatever  we  may  do  in  Speculation, 
when  at  Eafe  ;  it  is  impoffible,  under  a  lively 
Senfe  of  the  Dreadfulnefs  of  eternal  Damnation, 
that  we  fliould,  with  Application  to  our  felves, 
approve  in  our  very  Hearts  the  Law,  in  all  its 
Rigour,  as  holy,  juft  and  good,  as  being  really 
amiable  &  glorious  in  itfelf,  till  we  know  we  are 
delivered  from  it's  Curfe. 

Paul.  If  the  Law,  in  all  it's  Rigour,  is  not 
holy,  j  a  (I  and  good,  glorious  and  amiable,  before 
we  arc  delivered  from  it's  Curfe,  'tis  a  pity  the 
beloved  Son  of  God  was  obliged  to  die  to  anfwer 
its  Demands.  'Tis  a  pity  that  a  bad,  a  hateful 
Law  fnould  be  fo  infinitely  honoured  in  theSight 
of  the  whole  intelligentSydem — 'tis  a  pity  God 
ever  made  it  —  a  greater  pity  he  fuffered  it  to 
Hand  unrepealed —  but  the  greater!  pity  of  all 
that  he  gave  his  Son,  his  only  begotten  and  well 
beloved  Son,  worlhiped  by  all  the  Holts  above, 
to  die  upon  the  iliameful,  painful  Crofs,  to  an- 
fwer its  Demands.  The  Gofpel  opens  a  fad  and 
gloomy  Scene  to  all  the  Inhabitants  of  Heaven, 
D  if 

fecftly  holy,  juft  and good '?— A  glorious  Law.  2  Cor. 

iii.  7. And  that  previous  to  the  Coniideration 

of  the  Grace  of  the  Gcfpe!.---V{ad  the  Law  been  in 
itfelf  bad,   the  Death   of  Chrift  could  not   have 

made  it  good. Therefore,  it  was  not  "  God's 

Defign"  that  the  Law  mould  be  our  School- Maihr, 
that  made  the  Law  good  :  But  it  was  in  itfelf  holy, 
juft  and  good  ;  and  therefore,  it  was//  to  be  our 
School- Majhr, 


-6  Dialogue     I. 

if  the  Law  is  not  a  glorious  Law.     You  may|0 
my  Therok,  be  ravifhcd  to  think,  Cbrijl  died 
for  you,  let  the  Law  be  good  or  bad  ;    but  you 
can  never  acquicfee  in  the  Gofpel-way  of  Life 
by  the  Blood  of  Chrift,    as  honourable  to  Cod, 
till  the  Law  fir  ft  appears  glorious  in  your  Eyes  : 
but  rather,  (forgive  me,  myFricnd  !)  I  fay,  you 
will  rather  feel  the  Heart  of  an  Infidel  in  your 
Bread:.      You  may  be  ravilhcd  to  think,  Chrift 
died  for  you  ;  altho'  you  conceive  of  God   the 
Father,   as  acting  the  Part  (Heaven  forbid  the 
BJafphcmy  !)   1  fay,  as  acting  the  Part  of  a  'Ty- 
rant in  the  whole  Affair.     But  then,  who  can 
be  fo  ft  lipid,  as  to  believe,  the  Son  of  God  died 
a  Sacrifice  to    'Tyranny  f —  "  If  you   are  fafe, 
you  care  not  how." — Is  this  your  Heart  !   If  fo, 
you  are  quite  an  Infidel. — Indeed,  this  is   the 
Heart  of  every  natural  Man  ;  and  it  is  equally 
true,  that  every  natural  Man  is  under  Hie, reign? 
ing  Power  of  Infidelity.   iCor.  xii.  3.    No  Man 
can  fay,  that  Jefus  is  the  Lord,  but  by  theHoly 
Ghoft.    1  J  oh.  v.  1.    Whofoever  believeth  that 
Jefus  is  the  Chrift,  is  bom  of  God.    See  alfo 
Rdm.  x.  9.     1  Job.  iv.   15.* 

Wherefore, 

*  The  external  Evidences  of  Chnftianity  may  in- 
duce Men  to  fuch  a  Belief  of  the  Gofpel,  as  that 
they  dare  not  renounce  it,  tho'  they  do  not  like 
it  ;  but  will  not  give  a  heart-fatifpng  Conviction 
of  it's  Truth  ;  fo  long  as  it  leems  to  contain  a 
Syftem  of  Doctrines  inconfiftent  with  the.  moral 

Perfections 


D    I    A    L    O    G    U    £        I.  27 

Wherefore,  the  awakened  Sin  tier,  under  a 
lively  Senfe  of  the  Dreadfulnefs  of  eternal  Dam- 
nation, with  particular  Application  to  himfclf, 
mud  (thr6  the  regencr:  tinglnfluenc'es  of  the  holy 
Spirit)  be  brought  to  approve  the  Law,  in  all 
it's  Rigour,  as  holy,  juft  and  good,  as  being  really 
D   2  amiable 

Perfections  ot  God.  but  at  firlt  Sight,  it  appears 
incontinent  with  the  moral  Perfections  of  God,  to 
give  his  Son  to  die  in  our  Stead,  to  anfvver  the 
Demands  oi  a  Law  in  it's  own  Nature  too  fevere. 
So  long  therefore,  as  the  Law  appears  in  this 
Light,  no  Man  can  heartily  believe  the  Report 
of  the  Gofpel.  Gal.  iii.  10,  13.-— And  this  is  one 
Reafon,that  all  unregcnerateMen,  who  in  Scrip- 
ture are  contidered  as  Enemies  to  God's  Law 
{Rom.  viii.  7,  9.)  are  reprefented  as  not  believing 

the    Gofpel.   (1  Job.  v,  (,  &c.  kc.) And  this 

(hews,  how  our  Unbelief  of  the  Gofpel  arifes  from 
our  Enmity  againft  God  2nd  his  Law,  (Job.  vii. 
17.  and  viii.  47.)  and  (o  is  truly  criminal.  (Job. 
iii.  18,  19,  20,  21. ---And  this  accounts  for  the 
fearful  Apprehenlions  of  eternal  Dedruction  fo 
common  to  awakened  Sinners,  who  begin  to  fee 
(Keir  State  by  Law  ;  but  as  yet  do  not  approve 
the  Law  as  holy,  jift  and  good.  It  is  not  itrange 
their  Fears  run  fo  high,  when  they  do  not  believe 
ihe  Gofpel  to  be  true. ---And  this  accounts  for 
the  Aptnefs  of  awakened  Sinners  to  catch  hold 
ot  falie  Hopes,  and  build  on  falfe  Foundations  : 
as  they  are  blind  to  the  only  true  Way  of  Efcape 
by  Jeius  Chrift.— And  this  (hews  how  prepoMe- 
rous  it  is,  to  think  to  perfuade  Sinners  to  come  to 
Chrilf,  and  truft  in  him,  before  fir  ft  they  approve 

the 


aS  Dialogue     I. 

amiable  and  glorious  in  itfelf,  before  he  can  (b 
much  as  believe  (in  Scripture-Senfe)  the  Gofpel 
to  be  true.  Till  this,  every  Man  has  the  Heart 
of  an  Infidel.  Yea,  till  this,  every  Man  is  as 
much  of  an  Enemy  to  the  Gofpel  (rightly  un- 
derflood)  as  to  the  Law. 

Here, 


the  Law  by  which  they  ftand  condemned.  They 
may  be  deluded  by  falfe  Suggeftions,  and  falfe 
Joys  ;  but  they  will  never  bejieve  the  Gofpel  to 
be  true  with  all  their  Hearts,  till  firft  they  approve 
the  Law.  Regeneration  muft  be  before  Faith. 
(Job.  i.  12,  13.)— -As  to  the  unthinking  Multi- 
tude, who  believe  any  thing  they  know  not  why  ; 
they  may  believe  the  Gofpel  jutt  as  the  Mahome- 
tans believe  their  Alcoran,  merely  becaufe  their 
Fathers  believed  it  before  them.  But  no  think- 
ing confiderate  Man,  who  has  a  right  doctrinal 
Underftanding  of  the  Gofpel-Pian,  can  ever  be- 
lieve it  with  all  his  Heart,  or  cordially  acquiefce  in 
this  Way  of  Life  ;  till  by  feeing  the  Glory  of  the 
God  of  Glory,  he  approves  the  Law*as  holy,  juji 
and  good  ;  and  fo  is  prepared  to  fee  the  Wifdom 
of  God  in  the  Death  of  his  Son. ---See  Mr.  Ed- 
wards  on  the  affections,  P.  182,--- 199.  on  the  Na- 
ture of  Faith.- —  See.  alfo  Mr.  Edvjards  on  the  Free- 
dom of  the  JVill.  In  which  all  the  Objection*,  of 
the  Arminians  againft  the  divine  Law,  as  requir- 
ing more  ot  us  than  we  can  do,  are  fapped  at  the 
Foundation.  See  Pag.  159, ---177.  See  alfo  the 
Author's  True  Religion  delineated,  wherein  his  Sen- 
timents relative  to  the  Nature  of  Law  and  Gofpel 
may  be  fee n  more  at  large,  and  Objections  an- 
fwered.     As  alfo  in  his  Sermon  on  Gal.  ill-  24. 


Dialogue     I.  29 

Here,  my  dear  Theron,  here  lies  the  great 
Difficulty  of  embracing  Chriftianiiy.  This  fets 
the  World  againft  it.  Their  Hearts  hate  it,  and 
their  Wits  and  Pens  are  in  a  Manner  conftantly 
employed  to  banifh  it  from  theFace  of  the  Earth. 
All  the  chief  Errors  in  Chriftendom  grow  up 
from  a  fecret  Hatred  of  God's  holy  Law.  But 
all  their  elaborate  Volumes  are  confuted  with 
this  (ingle  Sentence  :  ChriJI  loved  the  Law  in  all 
its  Rigour,  and  felt  it  was  holy,  jufl  and  good, 
or  he  would  never  have  left  his  Fathers  Bifom 
to  die  upon  the  Crofs,  to  anfwer  its  'Demands, 
*4ntinomians,Neonom:ans,  Arm  nLwsy8cc.  muft 
all  give  up  their  various  Schemes,  or,  if  they 
will  be  confident  with  themfelves,  go  olTinto 
open  Infidelity.  For  the  Law  in  all  its  Rigour 
is  right,  and  glorious  too,  or  the  Son  of  God  had 
never  died  to  anfwer  its  Demands. ■* 

D    3  T    ER. 

*  If  Infidels  triumph,  to  fee  proretlcd  Chrmians  ad- 
vance fttch  abiurd  and  inconfiftent  Schemes,  they 
may  do  well  to  remember,  that  the  very  Spirit  of 
Knmity  to  God  and  his  Law,  which  produces 
thefe  fed  Effects  amoni  pnbfciTed  Christians,  hath 
led  them  .{till  further,  even  to  give  up  divine  Re- 
velation irilif. 

Perhaps,///.7,  the  Armiman  Spirit  wrought  in  their 
Ifeirts,  and  they  were  (Sis  their  ownFancvj.  infal- 
libly certain,  that  it  is  not  jufl  thaiGod  JhouLl require 
more  of  his  Creatures  than  they  can  eh,  and  then  damn 
them  for  not  doing. -—The.  next  Step,  they  denied 
the  Atonement  of \CbriJfy  and  commenced  Soiinidhs  ; 


/ 


3o  Dialogue     I. 

Ther.  But,  Sir,  is  not  what  fome  fay,  a- 
greeable  to  Scripture,  Reafon  and  Experience, 
viz.  that,  as  our  Enmity  againfl  God  arifes  from 
conceiving  him  to  be  our  Enemy,  Co  we  can 
never  be  reconciled  to  him,  till  we  firft  fee  and 
are  perfuaded,  that  he  loves  us  ?  * 

Paul. 

for  it  appeared  abfolutely  incredible,  that  iheSon 
of  God  Jbould  die  to  anfwer  the  Demands  of  an  unjufi 
Law. — Bur,  la/fly  9  when,  on  further  Confidera- 
tion,  they  find,  that  the  old  and  new  Teftaments 
both  join  to  teach,  that  Cur  fed  is  every  Man  that 
continueth  not  in  all  Things  written  in  the  Book  of  the 
Law  to  do  them  [Deut.  xxvii.  26.  Gal.  iii.  10.) 
and  find,  that  it  is  averted,  thaiChri/'l  was  made  a 
Cur fe  for  us,  to  redeem  us  from  this  very  Curfe  (Fer. 
13.)  even  from  the  Wrath  to  ccme  (1  Tbef.  1.  10. 
and  perceive,  that  the  Doctrine  of  Atonement  is 
lb  univerfally  inwrought  into  the  whole  of  divine 
Revelation,  that  it  cannot  pofliblybe  fevered  from 
it  ;  and  vet  confider,  that  if  Chriit  died  to  anfwer 
the  Demands  of  the  Law,  the  Law  mull  be  fup- 
pofed  to  be  holy,  jufi  and  good,  in  all  it  Rigour  ; 
a  Point  they  never  can  believe  :  Therefore y  to 
exrricate  themfelves  out  of  ail  Difficulties  at  once, 
(bold,  daring  Rebels  to  God,  that  they  be  !)  not- 
withstanding all  the  infallible  Evidences  God  has 
given  to  its^Truth, they  run  the  dreadfulVenture, 
to  give  up  the  Bible  itfelf.  They  had  rather  turn 
profeffed  hfdeh,  than  own  the  divine  Law  to  be 
holy,. J uft  and  good.  And  then,  fo  inconfiilent 
are  they,  they  pretend  to  make  the  Law  of  Nature 
their  only  Rule.     Not  conildering  that  their  £»- 

mity 

*  M.  p.  25,  26,  27,  140. 


Dialogue     I.  31 

Pa  ul.  With  your  Leave,  Sir,  I  will  venture 
to  affirm,  that  this  Scheme  is  contrary  to  Scrip- 
ture, Reafon,  and  the  univerfal  Experience  of 
all  true  Saints. — As  to  the  Experience  of  all  true 
Saints,  we  have  that,  in  the  plained  Language, 
defcribed  by  an  infpired  Writer,  2  Cor.  iii.  1  8-, 
We  ALL,  with  open  Face,  beholding  as  in  a 
Glafs  the  Glory  of  the  Lord,  are  changed  into 
the  fame  Image.  A  Sight  of  the  Glory  of  God 
is  what  moves  us  to  love  him.  L  ve  to  God  is 
that  Image  of  God  we  are  changed  into.  The 
Image  of  God  chiefly  confifls  in  Love,  as  all 
own.  And  this  is  produced  by  a  Senfe  of  God' s 
Glory,  as  the  infpired  Apollle  affirms. — Bei'ides, 
this  Scheme  is  contrary  to  the  whole  Tenor  of 
Scripture,   which,    every  where,   teaches,   that 

thofe 

mity  to  the  Law  of  Nature,  the  true  and  real  Law 
of  Nature,  hath  driven  them  to  th'rs  dreadful 
Length. 
7 he  Fool  faith  in  his  Heart,  there  is  no  God  Did  Man- 
kind really  believe,  that  there  is  a  God  of  infinite 
Glory,  they  could  not  but  be  convinced  that  they 
are  really  under  infinite  Obligations  to  love  him, 
as  fuch,  with  all  their  Hearts  ;  and  that  the  leaft 
Defect  deferves  his  everlafting  Wrath.  But  a 
fallen  World  are  dead  toGod,blind  to  his  Beauty, 
and  Enemies  to  his  Law  ;  as  all  theirReafonin°;s 

and  all  their  Conduct  join  to  prove. So  thai: 

Atheifm  is  the  Root  of  all  Errors  ;  and  Enmity  to 
God  and  his  Law  (huts  our  Eyes  againft  the 
Truth,  and  gives  Infidelity  a  reigning  Power. 
over  our  Hearts, 


32  Dialogue     I. 

thofe  who  are  Enemies  to  God,  are  actually  in 
a  State  of  Condemnation  {jfoh.  iii.  18.)  and.  of 
JVrathiyer.  36.)  and  never  can,  nor  will  be  re- 
ceived into  the  divine  Favour,  till  they  repent 
and  are  converted,  {yicl,  iii.  19.)  till  they  turn 
to  God,  (Prov.  i.  23,  24.  EzeL  xxxiii.  1 1.)  and 
are  reconciled  to  him  thro  Jefus  Chrift.  (2  Cor. 
v.  20.  Luk.  xiii.  3,  5.)  And  indeed  a  truejufti- 
fying  Faith  comprifes  all  this  in  its  very  Nature, 
in  its  very  rirft  Acl. — Befides,  if  one  mould  be 
fo  deluded,  as  to  believe  God  was  reconciled  to 
him,  while  impenitent,  and  out  of  Chrift,  this 
Belief  would  not,  could  not,  bring  him  to  love 
God.  5Tis  true,  fuch  an  one  might,  like  the 
carnal  Ifraelites  at  the  Side  of  the  Red-Sea,  be 
full  of  Joy  and  Love,  arifing  merely  from  Self- 
love.  A  kind  of  Love,  which  has  in  it  nothing 
of  the  Nature  of  true  Love  to  God  :  but  is  con- 
fident with  a  reigning  Enmity  agcinft  him. 

Ther.  But  if  our  Enmity  againfl  God  arifes 
from  conceiving  him,  to  be  our  Enemy,  remove 
the  Caufe,  and  the  Effect  will  ceafe.  If  we  view 
him  as  our  reconciled  Father  and  Friend,  the 
Occafion  of  our  Enmity  being  removed,  our  En- 
mity will  ceafe,  and  wc  fhall  naturally  love  him. 

Paul.  Right,  Ther  on,  you  fay  true.  If 
that  be  the  only  Caufe  of  our  Enmity,  this  will 
effectually  remove  it.  Nor  fhall  we  need  to  be 
horn  again,  (jfoh.  iii.  3.)  or  to.  have  any  new 
Principle  of  divine  Life  communicated  to  us, 
{Jeh<  iii,  6,  JEfh,  ii.  5.)  But  from  the  Prin- 
ciples 


Dialogue     I;  33 

ciples  of  Nature  we  may  love  God  thus  {Mat. 
v.  46.)  and  the  regenerating,  fancYifying  Influ- 
ences of  the  holy  Spirit  will  be  wholly  needlefs. 
The  Vail  need  not  be  taken  from  our  Hearts, 
that  we  may  behold  the  Glory  of  God.  (2  Cor. 
iii.  18)  Only  let  God  declare  that  he  loves  us, 
and  all  is  done. — And  if  he  was  our  Enemy  be- 
fore we  turned  Enemies  to  him,  it  feems  proper 
and  meet  he  fhould  declare  himfelf  to  be  recon- 
ciled firft.  Be  fure,  as  this  will  put  an  End  to 
the  whole  Controverfy  between  him  and  us,  and 
fet  all  Things  right.  And  one  would  think,  that 
the  God  of  Peace  would  not  be  backward  to 
make  fuch  a  Declaration,  in  the  molt  explicit 
Manner,  to  all  the  human  Race,  and  that  with- 
out the  Interpofition  of  a  Mediator,  if  indeed  he 
became  an  Enemy  to  the  human  Kind  before  we 
turned  Enemies  to  him. — But  if  the  human  Kind 
without  the  leaf!  Provocation  turned  Enemies 
firft,  and  without  anyReafon  revolted  from  their 
rightful  Lord  and  Sovereign,  and  when  God  in- 
finitely deferved  their  higheft  Love,  joined  in 
open  Rebellion  with  Satan,  God's  avowed  Foe  ; 
and  if  this  our  infinitely  unreafonable  Enmity  is 
now  the  Refiilt  of  the  very  Temper  of  our 
whole  Heart,  even  of  a  fixed  Contrariety  of  Na- 
ture to  God,  his  Law  and  Government,  which 
yet  are  Faultlefs,  yea,  perfectly  holy,  juft  and 
good  (Rom.Vii.  12.  and  viii.  7.)  It  is  infinitely 
unreafonable,  that  God  fhould  forgive  us,  till 
we  acknowledge  this  is  the  Cafe,  and  approve 

his. 


34  Dialogue     I. 

his  Law,  by  which  wc  (land  condemned,  in  the 
very  Bottom  of  our  Hearts.  {Luk.  xviii  i  \  ) 
Nor,  till  we  do  this,  can  we  pbflibly  lock  to  God 
thro  Jefus  Chrilt  for  Pardon,  as  abfohuely  of 
mere  free  Grace.  Without  which,  the  righte- 
ous Monarch  of  the  Univerfe  bas  declined,  we 
never  mall  be  forgiven.  [Rom.  iii.  24.  Mar. 
xvi.  16.) — But  how  contrary  toReafon  is  it,  to 
fuppofe,  that  God  became  Enemy  to  the  hu- 
man Kind  iirft,  and  that  all  our  \  nmity  arifes 
from  conceiving  him  to  be  our  Enemy,  as  tho' 
fome  Fault  were  originally  on  God's  Side,  be- 
fore we  revolted  from  him  ?  And  fo  if  he  would 
now  but  become  our  Friend  and  love  us,  wc 
ihould  love  him  without  any  more  ado  1 — What 
need  then  of  the  Death  of  his  Son  ?  Or  what 
need  of  the  fa  notifying  Influences  of  his  Spirit  ? 
If  he  was  our  Enemy  hrft,  he  may  well,  with- 
out a  Mediator,  declare  himfelf  reconciled.  And 
•  this  will  put  an  End  to  the  whole  Controverfy. 
A  fhocking  Scheme  of  Religion  this !  But  fhock- 
ing  as  it  is,  and  as  reluctant  as  you  may  be  fo 
own  it  in  this  fhocking  Drefs  ;  yet  you  muff,  my 
The ron,  adhere  to  it,  if  you  would  be  con- 
fident with  yourfelf,  or  elfe  give upyour  darling 
Point.  For  if  we  are  Enemies  to  God,  in  the 
Temper  of  our  Minds,  previous  to  one  Thought 
of  his  being  ourEnemy,  a  Perfuafion  of  hisLove, 
'tis  felf-evident,  will  never  reconcile  us  to  him. 

Ther.  Underftand  me  right.     If  we  were 
to  love  God  primarily  and  chiefly  for   his  own 

Excellencies, 


Dialog  u  e     I.  35 

Excd'ericies,  a  mere  Perfuafion  cf  his  Love  to 
us,  I  own,,  would  not  be  fufficiem  10  bring  us 
to  this.  But  you  arc  fcnfible,  Sir,  that  many 
look  on  this  Notion  of  loving  God  for  himfclf, 
as  a  mere  Chimera. — What  makes  God  appear 
lovely  to  lis,  is  a  Belief,  an  allured  Perfuafion, 
that  our  Sins  are  blotted  out  ;  and  that  God  is 
our  reconciled  Father  and  Friend,  &  aiton;ctrrer 
Love  to  us.  * 

Paul.  But  whatWarrant  has  a  chriftlefsSin- 
ner,  while  an  Enemy  to  God,  to  believe  that  his 
Sins  are  blotted  out  ?  Or  if  he  does  believe  Co, 
and  is  ravijhed  with  his  Delufion,  how  can  you 
prove  this  RaviJJnnent  is  of  the  Nature  of  true 
Holinefs  ?  The  Devil  can  thus  delude  $c  ravijb 
a  poor  Sinner  :  But  has  Satan  Power  to  beget 
divine  Grace  and  real  Holinefs  in  the  Heart  1 

Ther.  But  if  the  Word  of  God  is  full  on 
my  Side,  this  mud  determine  the  Point. 

Paul.  Amen  !  I  join  KTue  here,  with  all  my 
Heart.  Nor  fhall  any  other  Writings  ever  de- 
termine, for  me,  any  of  the  Doclrines  of  Re- 
ligion. 

•Ther.  It  is  expreily  written,  as  the  Experi- 
ence of  all  the  Saints  in  the  apoilolic  Age,  in 
1  Job.  iv.  1 6.  We  have  knozvn  and  believed 
the  Love  that  God  hath  to  us.  And  it  follows 
in  ver.  19.  JVe  love  him  becaufe  he  fir  ft  loved 
us.  In  thefe  two  Verfes  our  whole  Scheme  is 
exprefled  in  the  plainest  Manner.  Paul.. 

*  JVJ.  />.  266,  140. 


2,6  Dialogue     I. 

Paul.  Yes,  and  it  is  as  exprefly  written  ia 
James  ii.  21.  TVas  not  our  Father  Abraham 
juflified  by  Works  f  And  it  is  added,  with  Re- 
fpeft  to  all  good  Men,  ver.  24.  Ye  fee  then, 
how  that  by  JVorks  a  Man  is  juftifi:d,  and  not 
by  Faith  only.  And  in  thefe  two  Verfts  our 
whole  Scheme,  fay  the  Arminians,  is  exprefTed 
in  the  plained  Manner. 

Ther.  We  are  not  to  be  carried  away  by 
the  mere  found  of  Words,  in  a  (ingle  Text  of 
Scripture,  or  two,  to  Notions  contrary  to  the 
whole  Tenor  of  the  facrcd  Volume.  This  is 
the  Way  of  Heretic ks,  who  ihmwrejl  the  Scrip- 
tures to  their  own  'Deftruclion.  (2  Pet.  iii.  1 6.) 
We  are  rather  by  viewing  the  Context,  and  com- 
paring Scpripture  with  Scripture,  to  fearch  for 
the  true  Meaning  of  the  infpired  Writer.  My 
dear  Asp  as  i  o  has  fet  thofe  Words  of  St.  James 
in  their  proper  Light,  and  proved  that  they  are 
not  at  all  to  the  Purpofe  of  the  Arminians, 
(Vol.  I.  p.  268.)  And  indeed,  I  wonder  how 
Men  that  ever  favv  their  own  Righteoufnefs  to 
be  as  filthy  Rags,  fhould  ever  think  of  pervert- 
ing the  Apoftle's  Words  to  a  Meaning,  it  is  plain, 
he  never  intended. 

Paul.  You  fpeak  well,  my  dear  Theron. 
And  I  wonder  howMen,  who  are  daily  with  open 
Face  beholding  as  in  a  Glafs  the  Glory  of  the 
Lord,  and  are  changed  into  the  fame  Image  from 
Glory  to  Glory,  as  by  the  Spirit  of  the  Lord, 
fhould  ever  think  of  putting  fuch  a  Senfe  on 

thofe 


Dialogue     I 


3/ 


thofe  Words  of  St.  John.  A  Senfe,  it  is  plain,  he 
never  intended,  neither  came  it  into  his  Heart. 
Indeed,  1  hope  foine  Men's  Hearts  are  more 
orthodox  than  their  Heads.  However,  let  that 
be  as  it  will  ;  for  it  does  not  belong  to  you  nor 
me  to  judge  theStatc  of  Men'sSouls :  God  only 
knows  their  Hearts :  With  God  we  leave  them  : 
Yet  their  Notions  of  Religion  we  may  examine, 
compare  with  Scripture,  and  pafs  Judgment  up- 
on. Here  we  have  a  good  Right  to  judge. — 
Wherefore,  let  us,  obferving  the  Rules  of  inter- 
preting Scripture,  which  you  have  hinted,  Rules 
which  all  Parties  rauft  allow  to  be  good  ;  /et  us, 
1  fay,  impartially  examine  thofe  Words  of  the 
Apoitle,  in  i  Job.  iv.  i  6,  19.  which  you  juft 
now  referred  to,  as  clearly  exprefling  your  whole 
Scheme. — Here  my  dear  Theron,  here  is  the 
Bible  ;  take  it  ;  and  read  the  Epillle  through  ; 
and  when  you  have  done,  tell  me — who  are 
they,  what  is  the  Character  of  the  Men,  who 
life  this  confident  Language  ?  JVe  have  known 
and  believed  tht  Love  that  Cod  hath  to  us. — 
Were  they  Saints,  or  Sinners  ?  Did  they  know 
they  were  the  Children  of  God,  or  were -they 
doubtful  ?  Did  they  know  they  were  in  a  good 
Eftate  by  being  confeious  of  fanctifying  Opera- 
tions in  their  own  Breads  ? 

Ther. — I  have  read  the  Epillle — I  grant 
they    new  they  were  the  Children  of  &od,  ml 
Heirs  cf  eternal  Glory.     They  did  no:  mcrrly 
hope  this  was  tht  Cafe  ;  but  ilicy-wcsc  tctt  •  ■ 
E 


3§  Dialogue     I. 

of  it  :  They  KNEfPK  (Chap.  iii.  i,  2  )— 
And  they  knew  it  by  fuch  Evidences  as  thefe. 
Becaufe  they  knezuGoA,  loved  him,  zndkeft  his 
Commands  (Chap.  ii.  3,  4,  5.)  imitated  the  Ex- 
ample of  Chrift  (Ver.  6.)  loved  the  Brethren 
(Ver.  10.)  as  bearing  the  Image  of  God  (Chap. 
v.  1.)  had  overcome  the  Prince  of  Darknefs 
(Chap.  ii.  ver.  13.)  were  weaned  from  the  World 
(Ver.  15.)  had  fiich  divine  Illuminations,  as  en- 
abled them  to  underfland,  and  confirmed  them 
in  the  Belief  of  the  great  Doctrines  of  Religion, 
fo  that  it  was  impofnble  they  fhould  be  (educed 
(Ver.  19, —  27.)  purified  themfelves  after  the 
Pattern  of  Chriit  (Chap.  iii.  3.)  lived  in  no  Sin 
(Ver.  6.)  yea,  could  not  live  in  Sin  (Ver.  9.) 
made  SancYification  their  Criterion  of  a  good  E- 
flate  (Ver.  10.)  looked  upon  all  that  were  with- 
out it  as  Children  of  the  Devil  (Ver.  10.)  they 
were  governed  by  divine  Grace  in  their  Conduct: 
towards  their  Brethren  (Ver.  18,  19.)  and  made 
it  their  Bufinefs  to  do  the  Things  which  were 
pleafin*  in  the  Sight  of  God  (Ver.  22.)  in  a 
Word,  they  were  confeious  to  the  fanclifying 
Operations  of  God's  Spirit,  which  dwelt  in  them 
(Ver.  24.)  &c  &c. 

Paul.  Now  tell  me,  O  my  Theron,  might 
not  thefe  Men,  on  good  Grounds,  and  with  a 
fafe  Warrant  fay,  JVe  have  known  and  believed 
the  Love  tat  God  hath  to  us  f  They  knew 
they  were  the  Children  of  God,  and  entitled  to 
eternal  Glory.     They  knew  they  were  of  the 

Number 


Dialogue     L  39 

Number  of  the  Elect,'  the  Sheep  For  whom  Chrift 
died  with  an  abfolute  Defign  to  five.  They 
knew  all  this,  not  by  believing  it  without  any 
Evidence  from  Scripture,  Senfe  or  Reafon  ;  but 
they  kneiv  all  this  by  Evidences  which  pafs  for 
infallible  in  the  Court  of  Heaven  :  Evidences, 
which  they  knew,  and  we  know,  the  Judge  will 
pronounce  to  be  good  and  valid  at  the  great 
Day. — Now  tell  me,  O  my  Theron,  if  thefe 
Men  knew  that  God  loved  them,  how  can  that 
prove,  that  chriftlefs,  impenitent  Sinners,  Ener  . 
mies  to  God,  unreconciled,  can  know  it  too  ? 
Thefe  Men  had  good  'Evidence  for  what  they 
believed  ;  but  chriftlefs  Sinners  hsve  no  Evi- 
dence, that  God  loves  them,  or  deffgns  to  fave 
them,  "  from  Scripture,  Senfe,  or  Reafon  ;"  as 
the  celebrated  Mr.  MarfJml  is  obliged  to  own.* 

T  :er.  But  the  Apoflle  fiys,  JVe  love  him 
becaufe  he  fir  ft  loved  as.  Which  plainly  fup- 
pofes,  they  knew  God  loved  them  before  they 
loved  him. 

Paul.  If  the  Apoflle  and  all  thofe  apoflolic 
Saints  fliould  join  to  declare,  they  never  1111- 
derflood  the  Matter  fo,  this  would  quite  fatisfy 
you.  But  which  is  altogether  equivalent,  they 
all  agreed  to  make  this  their  fteady  Maxim  :  He 
that  committeih  Sin  is  cf  the  T>evil.  {Chap.  iii. 
8,  9,  10.)  But  antecedent  to  the  firft  Acl  of 
Grace  they  had  only  committed  Sin.  Every  Act 
E  2  wa 

*  m.  />.  i73r 


40  Dialogue     I. 

was  a  finful  Aft  before  the  flrft  gracious  and 
hoJy  Aft.  And  therefore,  according  to  their 
own  Rule,  they  were  not  the  Children  of  God, 
but  the  Children  of  the  Devil  j  till  they  had 
performed,  at  leaft,  one  Aft  of  Grace.  And 
until  they  knew  they  had  performed  an  Aft  of 
Grace,  according  to  their  own  Rule,  they  could 
not  know  their  State  was  changed  for  the  better. 
But  in  the  firil  Aft  of  faving  Grace,  the  Sinner's 
Heart  is  really -reconciled  to  God  thro'  jefus 
Chrifl.  So  that  we  begin  to  love  God  before 
we  know  that  he  begins  to  love  us.  Repent  and 
be  converted,  not  becaufe  your  Sins  are  already, 
but  that  they  may  be  blotted  out.  {Acl.  iii.  19.) 

Ther.  This  is  not  agreeable  to  my  Experi- 
ence. (1.)  1  had  the  Love  of  God,  as  a  recon- 
ciled God',  manifefied  to  my  Soul.  (2.)  Here- 
upon 1  believed  that  God  was  my  reconciled 
God  and  Father.  (3.)  And  fo  I  loved  God  be- 
caufe he  firft  loved  me.  And  indeed  it  is  plain 
the  Apujhle  taught,  that  God  loves  us  before  we 
love  him.  1  Job.  iv.  10.  Not  that  we  loved 
God,  but  that  he  loved  us.  He  loved  us  before 
we  Joved  him. 

Paul.  But  think  a  little,  O  my  Thekon  ! 
You  do  not  maintain  that  a  Sinner  is  aftually  en- 
titled to  the  Love  of  God,  as  his  reconciled  G$d' 
and  Father,  before  he  believes  rn  Chrift.  This 
is  beyond  all  Difputc  inconfiftent  with  the  whole 
Tenour  of  the  Gofpel.     For  Unbelievers  are 

condemned, 


D  I   A    L-O  G   U    E       I.  41 

condemned,  and  under  the  Wrath  of  God.  (Joh. 
m.  18,  36.)  We  arejuftified  by  Faith,  and  not 
before  Faith,  ( Rom.  v.  1 .) 

Ther.  As  to  Faith  &  Judication,  I  choofe 
to  defer  thefe  Subje&s  to  another  Time.  But 
pray  tell  me  ;  how  do  you  underftand  thefe 
Words  ? 

Paul.  As  to  the  Love  of  God  towards  us. 
There  is  (1.)  Elecling  Love,  whereby  God 
chofe  us  in  Chrift  to  Salvation  before  the  Foun- 
dation of  the  World.  {Eph.  i.  4.)  (2.)  Re- 
deeming Love  towards  the  Ele£t,  fpoken  of  in 
1  Joh.  iv.  9,  10.  He-loved  us,  and  fent  his  Son 
to  be  the  Propitiation  for  our  Sins.  (3.)  There 
is  the  fovereign  Grace  and  Love  of  God,  which 
is  exercifed  in  awakening,  convincing  and  con- 
verting ele&  Sinners;  Eph.  ii.  4,  5.  God,  -who 
is  rich  in  Mercy,  for  his  great  Love  wherewith 
he  loved  us,  even  when  we  were  dead  in  Sins 
hath  quickned  us  together  with  Chrift.  By 
Grace  are  ye  faved.  (4.)  There  is  the  Love 
of  Ged,  as  a  reconciled  Father,  towards  thofe 
that  are  converted,  and  become  his  Children 
thro'  Jefus  Chrift.  Joh.  xiv.  21.  He  that  hath 
my  Commandments  andkeepeih  them,  he  it  is 
thai  loveth  me  :  And  he  thai  loveth  me,  fhall 
be  loved  of  my  Father,  and  I  will  love  him  and 
0*anifefl  myfelf  to  him.  Ver.  23.  My  Father 
will  love  him,  and  we  will  come  unto  him,  and 
make  our  Abode  with  him.  Rom.viW.  1.  T'here 
is  therefore  now  no  Condemnation  to  them  which  • 
£  £,  ar$± 


4-  Dialogue     I. 

are  in  Chrifl  J  efts,  who  walk  not  after  the 
Flefb,  but  after  the  Spirit. — Now  the  Love  of 
God,  as  a  reconciled  Father,  none  enjoy  but 
thofe  who  are  already  the  Children  of  God  ; 
and  they  enjoy  ir,  as  our  blefTed  Saviour  teaches, 
•in  Confequence  of  their  loving  him  and  keeping 
his  Commands.  And  fuch  was  the  State  of  the 
Saints  the  Apoftle  John  is  fpeaking  of.  They 
knew,  that  they  were  the  Children  of  God,  and 
that  they  fhould  be  faVed.  And  they  lived 
daily  in  a  Senfe  of  God's  Love,  as  their  recon- 
ciled Father  j  for  they  loved  God  and  kept  his 
Commands. 

"  But  how  came  we  to  be  in  this  blefTed  and 
"  happy  State  ?"  Might  they  fay, — "  Once  we 
"  were  dead  in  Sin,  and  Enemies  to  God  :  Now 
<4  withopenFacewebeholdasin  aGlafsjtheGlory 
"  of  the  Lord,  and  love  him,  and  rejoyce  in  his 
"  Love.  Once  we  were  under  Condemnation 
u  and  Wrath  :  Now  Children  of  God,  &  Heirs 
•  **  of  eternal  Glory.  Behold,  what  Manner  of 
"  Love  the  Father  hath  beflowed  upon  us,  that 
"  we  fhould  be  called  the  Sons  of  Cod  !  And 
"  whence  is  all  this  ?  Not  from  any  Goodnefs 
*'  in  us  ;  but  of  God's  mere  fovereign  Grace  1 
tfc  He  loved  us  before  we  loved  him  ;  yea,  before 
"  the  Foundation  cf  the  World  !  And  we  now 
"  love  him  becauit  he  firfl:  loved  us.  Yea,  we 
"  never  hVuld  have  loved  him,  had  not  he  flrfl 
*'  loved  ns,  and  redeemed  us  by  the  Blood  of 
"  his  Sen,  and   quickned  us  when  dead  in  Sin 

V  by 


Dialogue     I.  43 

*«  by  his  holy  Spirit,  and  opened  our  Eyes  to 
"  behold  his  Glory  and  Beauty.  Wherefore, 
*4  feeing  God  is  fo  infinite  in  his  Love&  Good- 
t4  nefs  towards  us,  let  us  imitate  him,  and  love 
44  one  another." 

Pray,  my  dear  Theron,  take  yourBible  once 
more,  and  read  from  the  7th  to  the  z\Werfi, 
in  that  ivth  Chap,  of  the  1  ft  Epiftle  of  John. 
Read  the  whole  Paragraph  critically,  and  yoa 
may  eafily  fee,  that  this  is  the  Sum  of  the  A- 
poftle's  Reafonings.  "  Beloved  let  us  love  one 
♦«  another.  This  is  the  Duty  I  urge  you  to  : 
44  and  this  is  the  Argument  I  ufe.  God  is  Love. 
44  And  if  we  are  born  of  God,  if  we  are  made 
44  Partakers  of  his  Nature,  we  fliall  love  our 
44  Brother.  If  we  do  not  love  our  Brother,  our 
44  Pretences  to  Regeneration  are  a  Lie.  If  we 
tl  do  love  our  Brother,  we  are  born  of  God  ; 
44  for  God  is  Love.  (See  wr,  7,8,  11,12.13, 
41  16,  20,  2 1 .)  That  God  is  Love,  is  plain  from 
4t  theWork  of  our  Redemption  byChrilr.  That 
44  the  Benevolence,  Love  and  Good  nefs  of  the 
14  divine  Nature  is  felf- moving,  is  plain,  becaufe 
44  there  was  no  Goodnefs  in  us  to  move  him  to 
44  give  his  Son  to  die  for  us.  For  we  did  not 
44  love  God.  We  were  Enemies.  God  firft 
"  loved  us.  Yea,  if  God  had  not  pitied  us  in 
"  our  loft  State,  and  redeemed  us,  and  brought 
<l  us  to  know  him,  we  mould  never  have  loved 
V  him.  We  love  him  now,  but  we  never  iliould 
*4  have  done  fo,  had  not  he  firi't  loved,  redeemed, 

'♦  and 


44  Dialogue     I. 

4t  and  converted  us.  Wherefore,  full  of  Gra- 
f*  titude,  we  love  him  becaufe  he  firft  loved  us. 
•4  And  as  the  Goodnefs  of  the  divine  Nature  is 
**  thus  felf- moving,  and  as  God's  Heart  is  fo 
"  full  of  Benevolence  and  Love,  and  as  we  per- 
M  take  of  the  very  fune  Nature  by  our  new 
*•  Birth  ;  fo  we  fhould  exercife  it  conflantly  in 
"  loving  our  Brechren.  The  Goodnefs  of  the 
**  divine  Nature,  as  manifeft  in  our  Redemption, 
««  which  is  continually  before  ourEyes,  and  it's 
<l  Beauty  which  conftantly  affects  our  Hearts, 
"  fhould  change  us  into  the  fame  Image,  and 
*c  make  us  full  of  Love  to  our  Brethren." — 
{Fer.  7, — 21.) 

Ther,  If,  by  the  Beauty  of  the  divine Na'*- 
rure,  you  only  mean,  that  God  appears  lovely, 
merely  becaufe  he  loves  us,  I  can  underftand 
you  ;  and  can  love  God  on  this  Account.  But 
when  you  fpeak  of  loving  God  for  himfelf,  I 
know  not  what  you  mean,  nor  how  it  is  pofTible 
for  any  to  love  God  on  this  Foot. 

Paul.  There  is  an  efTential  Difference  be- 
tween being  charmed  with  the  Beauty  of  the 
divine  Goodnefsy  and  being  ravifht  merely  to 
think  that  God  loves  me.  The  one  will  infal-? 
libly  change  us  into  the  divine  Image,  agreeable 
to  Mat.  v.  44,  45,  48;  the  other  will  never  raife 
us  higher  than  to  the  Publican's  Standard. 
Yer.  46,  47. 

Befides,  my  dear  Ther  on,  tell  me  ;  do  you 
verily  believe,  that  it  is  more  to  God's  Honour 

to 


Dialogue     I.  45 

to  be  your  particular  Friend,  than  it  is  to  be  by 
NATURE  GOD  ?  Does  his  Frlendjbip  to 
you  make  Yiimjbine  brighter,  than  all  the  IN- 
FINITE GLORIES  OF  HIS  ETERNAL 
GODHEAD  ?  And  is  he  more  worthy  to  be 
Joved  and  worshiped  becaufe  he  loves  you,  than 
for  his  own  REAL  DIVINITY  ?  Or,  as  the 
Papifls  cannonize  Saints  for  their  extraordinary 
Atachment  to  the  Roman  Church,  and  then  pay 
them  religious  Worfhip;  fo,  do  you  deify  God, 
for  being  your  particular  Friend,  and  give  him 
divine  Worfliip  merely  on  this  Account  :  But 
for  which  you  would  be  full  of  "  Hatred  and 
Heart-riflngs  againft  him"  ?  We  ufe  to  think 
divine  Love  and  Worfhip  ought  by  noMeans  to 
be  paid  to  a  mere  Creature,  how  kind  foever  to 
us.  But  if  you  leave  DIVINITY,  if  you  leave 
theGLORY  OF  THE  DIVINE  MAJESTY 
as  he  is  in  himfelf,  out  of  the  Account ;  and 
love  end  worfhip  him  merely  for  his  Love  to  you, 
and  make  him  your  GOD,  merely  for  that ; 
and  fo  pay  him  divine  Worfhip,  not  becaufe  he 
is  by  NATURE  GOD,  but  becaufe  he  h  your 
particular  Friend  ;  how  will  you  free  yourfclf 
from  the  Guilt  of  Idolatry  $ — To  be  fure,  you 
are  fo  far  from  paying  a  proper  Regard  to  real 
'Divinity,  that  you  fliew  yourfelf  quite  blind  to 
his  Beauty  and  Glory,  and  flupid  to  that  which 
charms  all  the  heavenly  World.  And  in  their 
Eyes,  you  mud  appear  in  a  very  felfifh,  impious, 
contemptable  Light,  in  your  higheft  Raptures. 

Had 


46  Dialogue     I. 

Had  Nicaulis,  the  Queen  of  Sheba,  on  her 
Return  from  King  Solo?nori>s  Court,  in  all  her 
Converfation,  dwelt  only  on  the  royal  Bounty 
which  he  gave  her  (1  Kin.  x.  13.)  and  ex  pre  (fed 
her  Love  to  him  on  this  Account  alone,  wonder- 
ing how  any  Man  of  Senfe  could  talk  of  the  fine 
and  charming  Accomplimments  of  the  King,  and 
what  they  meant  by  loving  him  primarily  and 
chiefly  on  the  Foot  of  his  own  perfona!  Merit ; 
would  not  thofe  Gentlemen,  who  had  been  her 
Attendants  in  her  Tour  to  Jerifalem,  have  been 
tempted  to  look  upon  her,  as  a  Pcrlbn  of  no 
Tafte,  that  the  fine  and  charming  Accompliffi- 
ments  of  even  Solomon,  in  all  his  Glory,  could 
not  touch  her  Heart.  And  I  dare  fay,  her  Name 
would  not  have  been  mentioned  in  the  Jewifh 
Hiftory,  unlefs  with  Infamy.  But  what  was 
Solomon's  Glory,  compared  with  the  Glory  of  the 
King  of  the  whole  Univerfe  ! 

"What  would  the  Queen  of  Ifrael  have  tho't, 
Pi  ad  the  Daughters  of  Jerufalem  laid  unto  her, 
JVhat  is  thy  Be  loved  more  than  another  Beloved, 
O  thou  fair eft  among  Women  ?  Would  fhe  not 
have  foon  replied,  With  the  Fervour  of  an  ar- 
dent Lover  ?  My  Beloved  is  white  and  ruddy, 
the  chief  eft  among  ten  Thoufand  ;  yea,  he  is 
altogether  lovely.  Cant.  v.  9,  10,  16.  And 
have  not  the  Regenerate  infinitely  more  Reafon 
to  adopt  this  Language  ?  For  as  natural  Men 
have  by  Nature  a  Tafte  to  the  Beauties  of  the 
natural  World  ;  fo  fpiritual  Men  have  by  Grace 

a 


Dialogue     I.  47 

a  Tafte  to  the  Beauties  of  the  moral  World.  As 
King  Solomon  appeared  exceeding  glorious  to  the 
Queen  of  Shcba  ;  fo  the  Lord  Jehovah  who 
fits  on  a  'Thro  e  high  6'  lifted  up,  as  the  thrice 
holy  Monarch  of  the  Univerfe,  appears  exceed- 
ing glorious,  not  only  to  Angels  in  Heaven,  but 
to  Saints  on  Earth.  (Ifai.  vi.  3.  2  Cor.  iii.  18.) 
And  they  are  all  ready  in  the  Language  of  the 
Queen  of  Sheba,  to  fay,  Happy  are  thy  Men, 
happy  are  thefe  thy  Servants,  which  (land  con- 
tinually befre  thee.  (1  Kin.  x.  8.)  The  infinite 
Amiablcnefs  of  God,  as  he  is  in  himfelf,  is  the 
chief  Source  of  the  refined  Joys  of  the  heavenly 
World.  To  behold  fuch  a  God,  to  love  and  be 
beloved  by  him,  is  the  Heaven  of  Heaven  itfelf. 
And  the  more  exalted  his  Glory  and  Beauty, 
the  fweeter  their  Love  and  Joy.  His  being 
-what  he  is  in  himfelf,  fo  infinitely  defireable, 
venders  it  Co  infinitely  happifying  to  them,  to 
enjoy  him  forever,  as  their  own.  (Pfal.  lxxiii.25.) 

Ther.  Perhaps  there  may  be  more  in  what 
you  plead  for  than  I  have  been  wont  to  think. 
And  as  I  defrgn  fully  to  conflder  thefe  Things, 
that  I  may  be  under  thebeft  Advantages  to  make 
up  a  right  Judgment,  pray  point  out  fome  of  the 
chief  Differences  between  thefe  two  Kinds  of 
Love  to  God. 

Paul.— (1.)  If  I  loveGod  for  himfelf,  God., 
even  God  himfelf  is  the  Object  beloved  :  And 
the  Aft  by  me  performed  is  properly  an  Acl:  of 

Love 


48  Dialogue     I. 

Love  to  God.  If  I  love  God  merely  becaufe 
he  loves  me,  I  am  the  Object  really  beloved  : 
And  theA.cl.  is  properly  an  Aft  of  Self-love.  (2.) 
The  one  fuppofes  the  Glory  and  Amiablenefs 
of  the  divine  Nature  is  really  feen  :  The  other 
may  be  where  the  Heart  is  wholly  blind  to  this 
Kind  of  Beauty,  as  it  does  not  arife  from  a  Senfe 
of  God's  Amiablenefs,  but  altogether  from  fel- 
flfli  ConTderations.  (3.)  ]f  God  is  loved  for 
himfelf,  the  whole  of  God's  Law  and  Govern- 
ment will  alfo  be  loved,  as  in  themfelvcs  beau- 
tiful, holy,  juft  and  good,  a  Tranfcript  &  Image 
of  God's  Nature.  Jf  God  is  loved  merely  be- 
caufeifoe  loves  me,  1  fhall  be  reconciled  to  God's 
Law  &  Government  only  as  coniidering  myfelf 
fife  from  the  Stroke  of  divine  Juflice.  And  I 
fliall  be  reconciled  to  God's  Decrees  only  as 
confidering  them  in  my  Favour.  Not  really 
caring  what  becomes  of  the  reft  of  my  Fellow- 
Men,  I  fliall  pretend  to  like  God's  Plan  of  Go- 
vernment as  being  fafe  myfelf,  but  for  which, 
I  fhould,  as  your  Author  exprefTes  it,  be  full 
of"  Hatred  and  Heart-rifings  in  Spite  of  my 
Heart."*  If  God  is  loved  for  himfelf,  every 
thing,  which  bears  his  Imnge,  will,  for  the  fame 
Reafon,  be  loved,  as  being  in  itfelf  lovely,  as 
refembling  the  Standard  of  true  Beauty  :  But 
otherwife,  all  my  Love  towards  all  other  things 
of  a  religious  Nature,  will  be  merely  felfifli. — 

•  For 

*  M.  p.  24,  25,  140. 


Dialogue     I.  49 

For  Inftance,  I  mall  love  the  Children  of  God 
merely  on  felrifli  Accounts  ;  as,  bccaufe  they 
love  me,  belong  to  my  Party,  &c.  So  the  hypo- 
critical Galat'ians  once  loved  St.  Paul,  as  they 
thought  he  had  been  the  Means  of  their  Con- 
verfion  ;  but  when  he  was  afterwards  obliged  to 
tell  them  fome  Truths  which  they  dificliflied, 
their  Love  grew  cold  ;  yea,  they  rather  inclined 
to  join  with  the  falfe  Teachers,  his  avowed  Ene- 
mies, who  were  conftantly  endeavouring  to  un- 
dermine that  Scheme  of  Religion  which  was 
Nearer  to  him  than  his  Life.  This  proved,  they 
never  really  loved  Paul  himfelf ;  who  (till  con- 
tinued the  fame  he  was  before.  So  thcljraelites 
feemed  to  love  God,  much,  at  the  Side  of  the 
Red-Sea,  while  they  thought  he  loved  them  ; 
but  the  Waters  of  Alar  ah  foon  brought  them 
to  different  Feelings. — (4.)  If  God  is  loved  for 
himfelf,  it  will  be  natural  to  imitate  him,  and 
delight  to  pleafe  him.  For  we  always  love  to 
imitate  and  pleafe  thofe  who  are  really  dear  to 
us,  and  thcii Commands  are  not  grievous,  (1  Job* 
v.  3  )  But  you  know  the  Character  of  the  Men, 
who  Jang  God's  Praife,  but  /oqh  for  gat  his 
Works.  {Pfal.cvu  12,  13.)  And  forty  Tears 
long  was  he  grieved  with  this  Generation. 
(Pfal.  xcv.  10.)  They  were  much  engaged  to 
have  themfelves  pleafed  ;  but  cared  not  what 
became  of  God's  Honour,  when  they  were 
crofTed. — (5.)  If  God  is  loved  for  himfelf,  then 
the  Enjoyment  of  God  will  be  our  higheft  Han* 
r  pnes 


5o  Dialogue     I. 

pinefs.     Jffhpm  have  I  in  Heaven  but  'Thee  f 
And  there   is  noY.e  upon  Earth  that  I  de fire, 

be/ides  Thee.  (Pfal.  lxxiii.  25.)  Whereas,  if 
we  love  Go'd  only  in  a  firm  Perfnadon  of  his 
Love  to  us,  as  Himfelf  cannot  be  our  Portion, 
lo  we  fliall  naturally  leek  Reft  elfewhere.  For 
nothing  can  be  a  Portion  to  our  Souls,  which  is 
not  loved  for  itfelf.  The  Man  that  marries 
merely  for  Money,  cannot  expect  to  to  find  that 
Delight  and  Satisfaction  in  his  Companion,  which 
he  might  in  a  Perfon  agreeable  to  his  Tafte.  And 
no  wonder  heabfents  himfelf  from  herCompany, 
and  contrivesExcufes  to  j  u  ft  ify  himfelf.  Where- 
fore (6.)  If  God  is  loved  for  himfelf,  -as  there 
is  thereby  a  Foundation  laid  for  a  Conformity  to 
him  in  the  Temper  of  our  Minds,  and  a  Life  of 
Communion  with  him  ;  fo  hereby  it  may  bediiV 
covered,  that  we,  thus  bearing  his  Image,  are 
really  his  Children.  And  fo  an  AiTurance  of 
our  good  Eflate  may  be  obtained  from  ourSancli- 
iication  ;  which  on  the  other  Scheme  never  can, 
if  we  will  be  honeft  to  our  own  Souls.  As  well 
niay  the  Ru/h  grow  without  Mire,  and  the  Flag 
without  Water  ;  yea,  as  well  may  you  build  a 
Cathedral  on  the  Stalk  of  a  Tulip,  fays  your 
Aspasio,  *  as  one  in  your  Scheme  maintain 
AiTurance  from  a  Confcioufnefs  of  his  own 
Sanclification. 

Here, 


*  D.  p.  360,  362. 


DlALO   G.V   £       I.  51 

Here,  my  dear  Asfasio,  the  Convention 
flop'd. — I  fa*  filcnt — all  my  Thoughts  turned 
inward — "  O  mySoul,"  faid  I  tomyfelf,  "  this 
"is  my  very  Cafe.  My  Sanctiflcation  has  for 
44  a  long  Time  been  no  more  to  be  feen  than  the 
44  Stars  at  Noon.  1  have  found  by  fid  Ex-PC- 
's rience,  noAflu  ranee  could  poffibly  be  obtained 
"  this  Way.  To  feek  A  (Turn  nee  by  Marks  and 
"  Signs  of  Grace,  only  cherifhes  my  Doubts,  and 
44  incrcafes  my  Perplexity.  And  what  if  this 
41  is  indeed  the  very  Reafon,  that  really  I  never 
"  had  any  true  Grace  !" — I  was  fhocked — my 
Heart  recoiled —  "  O  dreadful  !  an  Heir  of 
Hell,  after  all  my  high  raifed  Hopes  !" 

Thus  I  fat  filent  feveral  Minutes— quite  loft 
in  Self- reflection — till  Paulinus  began  again 
to  fpeak.  u  I  mud  difmifs  thefe  Subjects  at 
"  prefent,"  faid  I,  "  and  retire.  Your  Tho'ts 
"  on  the  remaining  Points,  I  hope  to  hear  at  a 
"  more  convenient  Seafon."  Paulinus  re- 
plied, 4i  When  you  pleafe,  Sir,  I  am  at  your 
V  Service."  — "  To  Morrow-Evening  I  will 
"  wait  upon  you,"  laid  1. — After  he  had  ex- 
preffed  many  kind  Vifhes  for  my  Good,  and  I 
had  aiked  his  Prayers,  1  retired  to  my  Clofet. 
And,  O  my  Aspas'io,  you  may  eafily  guefs 
how  I  fpent  the  Night.  For  the  Wicked 
are  like  the  troubled  Sea,  when  it  cannot  reft, 
whofe  Waters  caft  up  Mire  and  'Dirt. 

t   2 
xxxxxxxx:  ^xxxxxxxxxxxx'  -c  <xx  x  x  >Cbc*x 

Dialogue 


[       52       ] 

4 

»^\»   Jv*    JV<-    tSQ\>   »&*  tfiT*   fcVw   «A)^»    fcV\»    t/V-   «<A.  tATv   »^.   «^!ru 

x«<xxxxxxxxxx;-xy:>  s  o<xxxxxxx 

Dialogue     II. 


Tuefday- Evening,  Dec.  12.  1 758. 

##©##Returne^  at  the  appointed  Time. 
^IP^l^  And,  after  fbme  agreeable  Con- 
*Hl(  1  Jw  verfation  on  general  Subjects,  I 
^S^fcssrf^  introduced  xhzfecondQueflion. — 
#l§^ll#  ^ut  Paulinus  infilled  I  ihould 
tell  my  Opinion  flril — which  I  did,  in  the  very 
Words  of  the  beft  Writers  I  had  feen. — Thus. 
we  begun — 

o 

Pa u Li:* us.    Pray,    tell    me  exactly,   what 
juftifying  Faith  is,  in  your  Opinion  ? 

The  ron.  "It  is  a  real  Perfuafion  in  my 
?*  Heart,  that  Jefus  (Thrift,  is  mine,  and  that  I 
"  fhail  have  Life  and  Salvr.tion  by  him  ;  that 
"  whatfoever  (Thrift  did  for  the  Redemption  of 
"  Mankind,  he  did  it  for  me."-"  Faith  is  an 
"  hearty  Atfurance/that  our  Sins  are  freely  for- 
"  given  us  in  Chrift."— "  Juftifying  Faith  hath 
"  for  the  fpecial  Object:  of  it,  Forgivcnefs  of 
"  Sins.  A  Man  doth  not  believe  that  his  Sins 
"  are  forgiven  him  already,  before  the  Act  of 
"  believing  ;  but  that  he  fhall  have  Forgivenefs 

«'  of 


Dialogue     II.  53 

ct  of  Sins.  In  the  very  Act  of  Jufti  fixation,  he 
K  believes  his  Sins  are  forgiven  him  ;  and  fo 
"  receives  Forgivenefs "* —  "  Faith  is  a  real 
"  Perfuafion  that  the  blefTed  Jcfus  hath  fried  his 
46  Blood  for  me*  fulfilled  all  Righteoufnefs  in 
"  my  Stead  :  that  through  his  great  Atonement 
"  and  gloriousObedience,  he  has  pnrchafed  even 
Ct  for  my  finful  Soul,  Reconciliation  with  God, 

*  fandYifying  Grace,  &  all  fpiritualBlefTings." — 
And  the  Language  of  Faith  is  this  ;  "Pardon  is 
4i  mine,  Grace  is  mine,  Lhrift  and  all  his  fpiri- 
44  tual  BlefTings  are  mine.', — "  God  has  freely 
<;  loved  me  ;  Chrift  has  gracioufly  died  for  me  ; 
44  and  the  Holy  Ghofl  will  affuredly  fancYify  me 
**  in  theBelief,  the  appropriating  Belief,  of  thefe 
•'  precious  Truths.' — This  appropriating  and 
taking  home  to  myfelf  theBlefllngs  of  the  Gofpel 
is  of  the  EfTence  of  Faith,  j — "  It  is  not  aPer- 

"  fuafion 

*  Marrczu  of  Mod.  Dh.  with  Notes,  p.  158,  273. 

N.  B.  Wendellnus  is  the  Auihor  of  the  Jaft  men- 
tioned-Definition  of  Faith  ;  who  is  one  of  the 
Authorities  Mr.  Hervey  refers  to.  (D.  />.  315.) 
And  as  this  Definition  feems  to  have  been  made 
with  Care,  and  to  be  very  exaft  ;  fo  it  is  worthy 
of  particular  Attention. My  Sins  are  not  for- 
given—-but  I  believe  they  are  forgiven-— and  fo 
receive  Forgivenefs.  i  e.  J  knew  it  was  not  true- 
but  I  believed  it  to  be  tine— -and  fo  it  bee- me 
true.  Which  exactly  anfwers  to  the  Account 
Mr.  Mavjhal  gives  of  Faith.  Of  which  more 
prefently, 

t  D.  p.  296,  362,  345,  315. 


54  Dialogue     II. 

lt  fuafion  that  we  have  already  received  Chrifb 
*'  and  hisSalvation,  or  that  we  have  been  already 
11  brought  into  a  State  of*  Grace  :  But  only  that 
"  God  is  pleafed  gracioufly  to  give  Chrift  and 
•J  I  lis  Salvation  unto  us,  to  bring  us  into  a  State 
"  of  Grace."* — To  fum  up  all  inaWord  :  Faith 
is  a  Pcrfu'aiion,  that  I  am  one  for  whom,  Chrift: 
died  with  a  Defign  to  fave  ;  that  God  is  recon- 
ciled to  me,  loves  me,  and  will  fave  me.  And  all 
this  is  believed  by  the  direft  Acl  of  Faith,  an- 
tecedent to  any  Kcfiecl'ion.-\ 

Paul.  O  my  The  r  on,  be  you  not  mifta- 
ken  ?  Is  not  Faith  ufually  called  coming  to- 
Chrift,  receiving  Chrift,  trufting  in  Chrift,  be- 
lieving on  Chv'Ai, Joying  to  Chrilt,  &c  ? 

Ther.  It  is.  But  this  is  an  After- Aft,  and  is 
built  upon  the  former.     Firft,  I  believe  thatPar- 
don,Grace,Chrift  &  all  his  fpiritual  BlefTings  are, 
mine  :  And  then  I  truft  I  fhall  atfuredly  be  fa\'d 
by  Chrift. — Firft,  1  believe  that  Chrift  died  for 
me  in  particular,  and  that  God  is  my  God  j  and 
this  encourages  me  to  come  to  Chrift  and  truft' 
in  him.     If  1  did  not  know   that   Chrift   loves 
me,  1  fhould  not  dare  to  truft  in  him.  j     Where- 
fore, in  the  firft  direel  Acl  of  Faith,  I  believe 
that   God  "  is  reconciled  to  me,"*  that    Chrift 
has  f<  relcucd  me  from  Hell,"  and  "  eftablilhed 
my  Title   to  all  the  Blellings   included  in   the 
Promifes."  § '   Juft  as  my  Tenant  believed  me, 

when 


*  M.  />.  176.  -t  D.  /.  358,  359.    4-  D.  />.  312,-13. 
^  V,  p.  1C9.        §"  iJ.  f-  i8u 


DIALOGUE       IL  $^ 

when  once  T  fent  him  Word;  '■  tint  I  had  cancel- 
led his  Bond  &  forgiven  hisDebt.*  Juft  as  my 
Servant,  believed  me,  when  1  freely  gave  him  a 
little  Farm,  f  Aod  juft  as  you  believed  the  E- 
flate  your  own,  which  was  bequeathed  to  you 
in  your  late  Father's  lad  Will.  You  ftrft  be- 
lieved your  Title  good,  and  then  took  PofTeiTion 
of  it  as  your  own.}  I  am  fenfible,  this  is  not 
what  is  called  the  orthodox  Opinion  ;  it  is  more 
"  refined  and  exalted/'  ||  and  more  exactly  a- 
greeable  to  the  Tmth.§ 

Paul.  But,  my  dear  Theron,  how  do  you  . 
know   that   Cbriit,   Pardon,    Grace  and  Glory 
are  your's  ?    What  Evidence  have  you  for  your  - 
'Belief  ?  A  Belief,  on  which  yow  venture  your 
precious  Soul  for  a  v*hole  Eternity  1 

Ther.  The  holySpirit  clears  up  my  Title,"*** 
and  enables  me  to  appropriate  to  myfelf  in  par- 
ticular, what  is  given,  granted  and  made  over  in. 
the  written  Word  to  Sinners  in  general.jf — Tor 
explain  myfelf,  it  is  written  rn  Ifai.  ix.  6.  To 
us  a  Son  is  given.  %\  Ifai.  liii  6.  The  Lord 
hath  laid  on  him  the  Iniquities  of  ur  all.  \\\\ 
I  Cor.  xv.  i .  Chrift  died  for  ojur  Sins.  §§  Joh* 
vi.  32,  My  Father  giveth  you  the  true  Bread 
from  Heaven.  ^    l.J?k>  v.  9.    This  is   tha< 

Record, 


*  D.  p.  298.  f  D.  p.  273.          J  D.  p.  255. 

||  D  p  295.  S  L>.  p.  312,  313,  334,  335. 

**  D.  £.295.  ++  D.  p.  305,314.     ttD.  />.3o8. 

|[fl  D.p,  304,  H  D.  p.  318.    *  D.p.  307. 


$6  Dialogue     IL 

Record,  thdtGod  hath  given  to  us  eternal Life.^ 
*Acl.  xiii.  28.  Unto  you  is  preached  the  For- 
givenefs  of  Sins,  f  Ifai.  xliii.  25.  /,  even  I, 
am  he,  that  blotteth  out  thy  Tranfgreffions.  X 
And  by  Faith  1  appropriate  all  this  to  myfelf. 
I  believe  that  Chrift  is  mine,  given  to  me  in  par- 
ticular :  My  Sins  in  particular  were  laid  on  him  : 
He  died  for  my  Sins  in  particular  :  He  is  my 
Bread  :  Eternal  Life  is  mine ':  My  Sins  are  for- 
given :  MyTranfgreffions  are  blotted  out.  And 
£0  according  to  Scripture  /  believe  the  Love 
ihatGod  hath  to  me.  1  Joh.  iv.  1 6.  I  believe  I 
Jball  be  faved.  Acl.  xv.  11.  /  believe  Chrift 
loved  me,  and  gave  himfelf  for  me.  Gal.  ii.  2o.§ 
With  Thomas  I  fay,  My  Lord,  MyGod  !  Job. 
xx.  28.  "  I  am  perfuaded  in 'my  Heart,  that 
"  Jefus  is  My  Lord,  who  bought  me  with  his 
"  Blood  :  That  Jefus  is  my  God,  who  will  exert 
41  all  his  adorable  Perfections  for  my  Good."** 
This  \sFaith,  according  to  the  common  Accep- 
tation of  the  Word  belteve.\\  And  this  Faith 
our  Saviour  himfelf  allows  to  be  genuine. XX  And 
if  I  fhould  not  thusbelieve,I  fhould  make  God 
a  Liar.  |]|| 

Paul.  How  make  God  a  Liar  ?  my  dear 
Theron  !  hath  God  faid,  that  Chrift  died  with 
ah  abfolute  Defign  to  fave  all  Mankind  ?  And 

hath 

*  D   />.  319.  t  D.  p.  303.  JD.  p.  329, 

$  D.  p.  326.      **  D  p.  330.      -ft  D.p.  297, 
XX  D.  p.  330.        ||ff  L>  p.  354. 


Dialogue     II.  57 

hath  God  exprcily  declared,  that  he  will  favc 
them  all  ?  That  you  think  yourfelf  obliged  iri 
Conference,  while  out  of  Chriil,  to  believe  he 
died  with  an  abfolute  Dcfgn  to  fave  you,  and 
that  God  will  certainly  fave  you  1  And  that  it 
would  be  no  better  than  makingGod  a  Liar  >  not 
to  believe  fo  ! 

Ther.  No,  no.  God  hath  never  faid  any 
fuch  thing,  exprefly  or  implicitly.  Yea,  God 
has  plainly  enough  declared,  thatChrift  died  with 
an  abfolute  Defign  to  fave  only  the  Eled  ;  and 
that  in  Fact  no  other  ever  will  be  faved.  This 
vvc  are  all  agreed  in.  * 

Paul.  Did  you  know  then  that  you  was  one 
of  the  Elect,  before  you  believed  r  That  you 
thought  yourfelf  bound  in  Confcience  to  believe 
that  you  fhould  be  faved  ;  left  otherwife,  you 
Should  be  guilty  of  fo  horrible  a  Sin,  as  \omake 
Cod  a  Liar  ! 

T.h  e  r  .  No,  by  no  Means.  For  no  Man  can 
know  his  Election  till  after  Faith  and  Jufli- 
fication. 

Paul.  How  then  could  you  make  Gad  a 
Liar  ?  Is  it  any  where  declared  in  his  written 
Word,  that  your  Sins  in  particular  are  forgiven, 
and  that  you  (hall  be  faved  ? 

Ther. 


*  Boflon  on  the  two  Covenants,  p.  27,— -34.  N  B. 
He  fays,  ljai.  53.  fo.  (a  Text  f  HJUION  jUB  now 
applied  to  himfeH)  refpeds  only  the  ElfSL  P.  30. 


5%  Dialogue     II. 

Ther.  No.  So  fur  from  it,  that  before  I 
believed  my  Sins  were  forgjvenj  they  were  in 
Fact  not  forgiven  :  But  1  was  under  Condem- 
nation and  Wrath. 

Pa  ul.  But  furcly  here  is  fome  greatMyftery ! 
You  fay,  you  believe  that  Chrifl  died  with  a 
Defign  to  fave  only  the  Elect,  and  that  you  did 
not  know  that  you  was  elected  ;  and  yet  you 
believed  that  Chriil  died  with  a  Defign  to  fave 
you.  You  fay,  your  Sins  were  not  forgiven  be- 
fore you  believed  ;  and  yet  you  believed  they 
were  forgiven.  You  feem,  my  Friend,  to  be 
fo  far  from  any  Danger  of  making  God  a  Liar 
by  not  believing  ;  that  rather  you  make  him  a 
Liar  by  believing  your  Sins  are  forgiven,  when 
God  fays  they  are  not. — At  lead,  to  make  the 
beft  of  it,  I  do  not  fee  what  Evidence  you  hayc 
for  yonrBelief.  Nay,  how  can  fuch  a  Faith  as 
yo.ur's  poffibly  be  the  Refult  of  Evidence,  and 
of  a  rational  Conviction  ?  For  the  Cafe  does  not 
feem  to  admit  of  any  Evidence.  For  how  can 
there  be. any  Evidence,  to  prove  the  Truth  of 
that  which  as  yet  is  not  true  ?  Pray,  unfold  this 
Riddle,  like  a  right  boneftMan,  and  tell  me  the 
Secret  of  the  whole  Affair. 

Ther.  This  Matter  is  honeftly  dated,  and 
that  with  great  Exaclnefs,  in  Mr.  MarJ/jaPs 
Gofpel-Myftery,  a  Book  my  Aspasio  values 
next  to  the  Bible.*     Thefe  are  the  very  Words 

of 

*  D.  p.  336. 


I 


Dialogue     II.  59 

of*  that  celebrated  Author.  "  Let  it  be  well  ob- 
•p  ferved,  that  the  Reafon  why  we  are  to  afllire 
"  ourfelves  in  our  Faith,  that  God  freely  giveth 
tk  Chrifl  and  his  Salvation  to  ns  in  particular,  is 
41  not  becaufe  it  is  a  Truth  before  we  believe  it, 
4C  but  becaufe  it  becomcth  a  certain  Truth  when 
44  we  believe  it  ;  and  becaufe  it  never  will  be 
41  true,  except  we  do  in  lbine  Meafure  perfuade 
44  and  afiure  ourfeves  that  it  is  fo.  We  have  no 
44  abfolute  Promife  or  Declaration  in  Scripture, 
41  that  God  certainly  will  or  doth  give  Chrifi 
44  and  his  Salvation  to  any  one  of  us  in  parti- 
44  cular  ;  neither  do  we  know  it  to  be  true  al- 
41  ready  by  Scripture,  or  Senfe,  or  Reafon,  bc- 
"  fore  we  afTure  ourfelves  abfolutely  of  it  :  Yea, 
44  we  are  without  Chrift's  Salvation  at  prefenr, 
44  in  a  State  of  Sin  and  Mifery,  under  the  Curfe 
44  and  Wrath  of  God.  Only — we  are  bound 
4*  by  the  Command  of  God,  thus  to  afTlireour- 
44  felves  :  And  the  Scripture  doth  fufEciently 
li  warrant  us,  that  we  fhall  not  deceive  ourfelves 
tC  in  believing  a  Lie  :  But  according  to  our 
44  Faith,  fo  //mil  it  be  to  us."  Mat.  ix.  29. 
(N.  B.)  "  This  is  a  flrange  kind  of  A iTu ranee, 
*'  far  different  from  other  ordinary  Kinds  ;  and 
44  therefore  no  wonder  if  it  be  found  weak  and 
44  imperfect,  and  difficult  to  be  obtained,  and 
44  aiTaulted  with  many  Doubtings.  We  are  con- 
44  ftrained  to  believe  other  Things  on  the  clear 
44  Evidence  we  have  that  they  are  true,  and 
"  would  remain  true,  whether  we  believe  them 

"  or 


60  D  I    A    L   O   G    U    E       II. 

"  or  no  ;  fo  that  we  cannot  deny  our  AfTenc, 
"  without  rebelling  againft:  the  Light  of*  our 
"  Senfes,Reafon,  or  Confcience.  But  here  our 
*'  Ailurance  is  not  imprefled  on  our  Thoughts 
11  by  any  Evidence  or  the  Thing  ;  but  we  muft 
M  work  it  out  in  ourfelves  by  the  Afiiflance  of 
"  theSpirit  of  God."*  Labouring  for  it,  as  my 
dear  Aspasio  explains  the  Words,  "  incedantly 

"  and   affiduouily,  till    our  Lord  come."f 

What  Things  foever  ye  defer e  when  ye  fray, 
believe  that  ye  receive  them,  and  ye  Jh all  have 
them.   Mar.  ix.  24.    ||  Paul. 

*  M.  p.  173,  (74.         f  M.  Preface./).  7. 

||  Reader,  (top  and  think  a  Minute.— -  What  is  it, 
that  we  are  thus  to  allure  our  felves  of",  without 
any  Evidence  from  Scripture^  or  Senfe,  or  Kcafon  ? 
Tli at  Goct  fo  loved  the  World,  as  to  give  bis  only  be- 
gotten Son,  that  whofoever  believetb  in  him,  fiould  not 
perijh,  but  have  everlafting  Life  ?  No  :  tor  this  is 
true  before  we  believe  it,and  whether  we  believe 
it,  or  not.  And  it  is  a  Truth  plainly  taught  in 
Scripture.--- What  then  ?  "That  God  freely 
giveth  Chrift  and  his  Salvation  to  me  in  particu- 
lar," according  to  Mr. Marfna /.  That  "  Pardon 
is  mine,  Grace  is  mine,  Chrift  and  all  his  fpi- 
ritual  Bleflmgs  are  mine,"  asMr./^rtvy  exprefles 
it.— -And  now,  it  is  true  enough,  this  is  "  not 
"  declared  in  Scripture  ;  is  not  true  before  we 
"  believe  it  ;  and  we  muft  believe  without  any 
"  Evidence  from  Scripture,  Senfe  or  Reafon."  — 
Thus  the  Point  is  ftated.  in  a  Book  Mr.  Hervey 
approves  of  next  to  the  Bible, 

Objeflicn, 


Dialogue     II.  61 

Paul.  I  have  on  the  Table  a  Paper  con- 
taining twelve  (honQjieries,  relative  to  the  Point 
in  Hand.     If  it  is  not  difagreeable,  I  will  read 
it  to  you. 

g  ;    Ther. 

Qbjeffion.  No,  fays  Mr.  Gellatly,  a  great  Admirer  ot 
Mr.  Hervey,  no  fuch  Thing.  *'  We  do  not 
believe  we  have  a  Saving  Interejl  in  Chrift.  We 
only  believe  we  have  a  Common  Interejl.  Afoving 
Interejl  is  not  made  over  to  us  in  the  Gofpd- 
Grant  :  But  a  Com?non  Interejl  is  our's  by  a  free 
Deed  of  Gift.  Wherefore  I  believe  I  have  a  Com* 
mon  Interejl,  I  claim  it,  I  demand  it,  I  take  Pojpjfion 
ot  it  as  my  own.  And  this  is  Faith."  (See  Mr. 
Gel.  Observations,  &c.  P.  75,-88.) 

Anfw.  You   claim,   you  take   Pqfftjjion Of  what? 

my  Friend  ! Of  a  Common  Interejl. This    is 

your's,  you  fay.     This  you  claim,  this  you  pofjejs.-  — 

And   this   is  All. A   Common   Ir.terejl,   and    no 

more.-- -You  Mm  no  mere,  and  you  can  have  m 
more  on  this  Foot.  For  you  acknowledge,  yew- 
Deed  of  Gift  conveys  no  more. But  Mcffieurs 

>  Hervey  and  Marshal  claim  more.  They  take 
PoflVflion  of  a  Saving  Interejl  as  their  own.  And 
therefore  honeftly  confefs,  they  have  no  Evidence 
from  Scripture,  Senfe  or  Reafon.  And  if  Mr.  G. 
fhould  venture  to  put  in  as  high  a  Claim,  I  hope 
he  will  make  as  honeft  a  Concefiion. 

Objefi.  Yes.  But  "  I  believe  that  Chrift  is  mine,' 
and  that  I  ihall  have  Life  and  Salvation  by 
him."  P.  103. 

Jnjw.  "  Salvation  !"— But  this  is  a  Saving  IrAerc)}, 
rot  made  over  in  your  Deed  cfGift,  as  you  own. 
The  Bible  no  where  declares,  that  you  in  parti  - 

c  dc.r 


02  Dialogue     II. 

Titer.  If  you  pleafe,  Sir,  I  ihould  be  glad 
to  hear  it.' 

Paul.  It  was  wrote  this  very  Day,  on  read- 
ing that  remarkable  Paflagc  in  Mr.  Marshal., 
you  have  juft  recited,  and  on  a  general  View  of 
the  Controverfy,  as  ftated  by  him,  and  by  your 
Friend  Aspasio,  and  as  expecting  to  fee  you 
this  Evening. 

Twelve  Queries. 

Query,  i .  Did  God  ever  require  any  one  of 
the  Sons  of  *Adam  to  believe  any  Proposition  to 
be  true,    unlefs  it  was  in  Fact  true,   before  he 

believed 

cular  "  {hall  have  Life  and  Salvation."  You  be- 
lieve noiv  "  without  any  Evidence  from  Scripture, 
Senfe,  or  Reafon,"  juft  as  Mr.  Marshal  fays. 
So  I  fee,  your  Faith  is  the  fame  as  his  ;  but  he 
is  frank  and  open-hearted,  and  tells  the  honeft 
Truth  to  the  World. 

Olyecf.  But  it  a  Common  Intereft  in  Chrift,  &  Sal- 
vation are  mine,  by  the  free  and  abfolute  Grant 
of  the  Gofpel  ;  this  gives  me  a  Warrant,  by 
Faith,  to  claim  and  take  PoflTeflion  of  Chrift  and 
Salvation  as  my  own  for  ever  :  i.  e.  to  believe  that 
Chrift  is  mine,  and  that  I  (hall  have  Life  and 
Salvation  by  him.  (P.  88?— -90.) 

Ar.fw.  That  is,  if  a  Common  Inrereft  is  mine,  this 
gives  me  a  Warrant  to  believe  a  Saving  Intereft  is 
mine.  And  fo  according  to  Mr.  Marshal, 
<w  tho'  a  Saving  Intereft  is  not  mine,  before  I 
believe  ;  yet  if  I  believe  it  is  mine,  then  it  will 
be  mine."-— But  of  this  more  prefently. 


Dialogue     IT.  6$ 

believed  it  ? — We  are  required  to  believe,  there 
is  a  God— that  thrift  is  the  Son  of  God— that 
he  died  for  Sinners — that  hefent  his  Jlpoflles 
to  preach  the  G  of  pel  to  every  Creature — that 
he  that  believeth  (ball  be  faved — that  he  that 
believeth  not  [ball  be  damned—  that  without 
Holinefs  no  Man  /ball fee  the  Lord—'m  a  Word, 
we  are  required  to  believe  all  the  Truths  taught 
in  the  Bible. —  But  then,  they  are  all  true,  be- 
fore we  believe  them,  -and  whether  we  believe 
them,  or  nor. 

Qjiery,  2.  Are  not  all  thofc  Truths  contain- 
ed in  the  Scriptures  of  the  old  and  new  Tefta- 
ment,  which  it  is  necefTary  for  us  to  know  and 
believe  in  order  to  our  Salvation  ?  Is  not  this 
a  Point  which  has  ever  been  flrenuoufly  main- 
tained by  all  P  rote  (J  ants  ?  But  are  they  not  all 
true,  before  we  believe  them,  and  whether  we 
believe  them,  or  not  ? 

Qjtery,  3.  Is  it  fafe  to  venture  our  Souls  for 
Eternity,  merely  on  the  Truth  of  a  Proportion 
no  where  contained  in  the  Bible  ?  "  Theron, 
"  Chrift  died  for  thee  in  particular,  and  thy  Sins 
11  are  forgiven."  Is  this  Proportion  contained 
in  the  Bible  ?  Is  it  taught  in  Scripture  !  If  it 
had  been,  would  it  not  have  been  true,  before 
it  was  believed  ?  and  whether  it  was  ever  be- 
lieved, or  no? — If  Theron  ventures  his  Soul 
upon  the  Truth  of  this  Propofition,  and  finds 
himfelf  at  laft  deceived,  can  he  bkme  the  Bible  I 
Was  it  contained  in  that  Book  ?  Did  he  learn  it 
G  2.  thence  ? — 


^4  Dialogue     II. 

thence  ? — Nay,  he  owns  he  did  not.  Bnt  then 
he  thinks  God  has  required  him  to  work  up  him- 
felf  to  fucha  Belief,  and  prcmifed,  th^t  accord- 
ing to  fits  Faith,  Jo  JJ) 'all  it  be  unto  him.  And 
yet  owns,  he  has  no  Evidence  of  the  Thing  from 
Scripture,  Senfe,  or  Reef  on. 

Query,  4.  Did  God  ever  require  any  one  of 
the  Sons  of  .Adam,  to  believe  any  thing  to  be 
true,  without  fufficient  previous  Evidence  that 
it  was  true  ? — Look  thror  the  Bible. — Where 
Jliall  we  find  one  InfUnce  ? — Not  in  the  old 
-  Teflament — not  in  the  new  Teflament — no, 
not  even  in  one  of  thefe  Particulars,  thefe  Wri- 
ters ufually  refer  to,  to  illuflrace  and  confiim 
this  "  Strange  kind  of  A  durance." 

Not .  in  jibrakam — who  againjl  Hope.  be- 
lieved in  Hope,  that  lie  fliould  have  a  Son  ; 
Sarah  being  not  only  barren,  but  pad  the  Age 
of  Child-bearing.  For  he  had  fufficient  Evi- 
dence for  the  Thing  he  believed  :  Even  the 
known,  the  plain,  the  exprefs  Promife  of  the 
fJod  of  Truth.-* 

Not  in  the  IfraJites —  Who  left  Egypt,  fet 
out  for  Canaan,  but  could  not  enter  in  becaufe 
of  Unbelief.     For  they  had  fufficient  Evidence  . 
to  believe,  that  God  v/as  able  and  willing  to  do 
all  that   he  had   engaged,  \     And  that  if  they 

would 

*  I),  p.    iqi.  355. 
f  God's  Promife,  Exod.  iii.  17.  to  bring  the.Ifrael-    , 
itesto  Canaan,  did  notabfolutely  oblige  him  to 

bring 


Dialogue     II,  65 

would  truft  bis  Wifdom,  Power,  Goodnefs  and 

Fidelity,  be  at  bis  Beck,  and  marcb  under  bis 

Banner,  and  wholly  follow  him  {Num.  xxxii.  11.) 

they  might  fafely  enter,  and  eafily  conquer  the 

Country,  although  their  trails  were  built  up  to 

Heaven,  and  the  Sons  of  Anak  were  there. — 

Not  \xvDavid —  Who  believed  that  be  fhould 

be  King  of  Ifrael)  for  be  bad  fufficicntEvidence 

G  3  for 

bring  every  in  lividual  Man,  Woman  and  Child 
there.  Some  might  die  by  the  Way  ;  and  yet 
God  not  be  a  Liar.  Exid.  xx;;ii.  27,  28.  Yea, 
many  did  die  by  the  Way  ;  and  yet  it  WimpojffibJe 
fir  God  to  He.  Heb.  vi.  18.  That  Phrafe  in  AW. 
xiv.  34.  proves,  that  God  did  not  think  himfelf 
bound  by  his  Promife  to  bring  them  every  one 
there,  let  them  be  ever  fq  perverfe.  But  il  God 
was  not  abfoluteiy  obliged  to  bring  every  one 
there,  then  no  one  in  particular,  when  they  fet 
out  from  Egypt,-  had  fufficientWarrant  to  believe, 
and  Jay,  ««  I  lhall  get  to  Canaan  :  I  know  I  (hall  : 
"  God  has  promiied,  and  I  Ihould  make  him  a 
"  Liar,  if  I  did  not  believe,  that  J,  in  particular, 
«  mould  get  fate  there."  After  that  Declaration. 
mNum.  xiv.  3r.  Caleb  and  Jojhua  had  a  n-cod 
Warrant  for  fuch  a  Belief.  And  fo,  after  we 
know  we  are  united  to  Chriit  by  a  true  and  lively 
Faith,  we  may  be  certain,  that  we  foal]  pet  fafe 
to  Heaven  at  laft.  Job.  iii.  16.  and  v.  24  But 
^  not  before  :  as  there  is  no  abfolute  Promife  of 
Salvation  to  all  Mankind.  Gal.  ifi,  2q  Job  iii  18 
Rem.  ix.  ,5,  i,    2  Cor.  i.  2o.--.Compare>>.  u 

iVw7/r   XXXll,  J5, 


66  Dialogue     IT. 

for  his  Belief,  from  the  exprefs  Promife  of  AI* 
mighty  Go  J.  * 

Not  in  the  pious  Jews  in  Babylon.  {Ifai.  J. 
i  o.)  For  altho'  they  could  not  fee  the  leaft  Pro- 
bability, from  outuard  Appearances,  of  their  Re- 
turn to  their  beloved  Zion  ;  yet  they  had  a  good 
Warrant  to  trufl  in  the  Lerd,  and  flay  them- 
/elves  upon  their  God,  who  was  able,  and  who. 
had  exprefly  &  abfolutely  promifed,  at  the  End 
offevetity  Tears,  to  bring  them  back.-f- 

Nor  in  Peter,  walking  on  the  Water.  For 
rn3  had  fufficient  Evidence,  from  Chrift's  com- 
manding him  to  come  to  him,  to  believe  that 
Chrifl  would  keep  him  from  flnking.§ 

Nor  in  ihe*D ifciples — fo  often  upbraided  for 
their  Unbelief  of  thrift's   Refurrecfion.     For 
they  had  fufficientEvidence  that  he  was  rifen.j;-— 
Nor  inthofewho  had  theFaith  of  Miracles,  and 
could  fay  to  this  Mountain,  Be  thou  removed, 
and  cafi    into  the   Sea  ;  for  they  had  fuffici- 
cnt  Evidence,  to  believe  it  would  be.  done,  re- 
fuhing  from  Chrift's  exprefs  Promife  in  the  Cafe. 
When  they  were  called  to  work  Miracles  inCon- 
firmation  of  the  Chriftian  Religion,  they  had  not 
the  leaft  Reafon  to  doubt  in  their  Hearts,  but 
that  he,  who   had  authorized   them,  would,  for 
his  Honour's  fake,  and  for  his  Word's  fake,  per- 
form theMiracles, which  they  were  infpired  to  de- 
clare mould  be  done. ;[.-— Nor  in  thole,  who  came 

»  to 


D.  /^.  324,  ^57,  362.    iD.p.  321-    *D./>.33*« 
II  D.p.  355>  356.         X  W>>  i74o 


Dialogue     II.  67 

to  Chrift  to  be  healed.  For  they  had  fufficicnt 
Evidence,  to  believe  that  Chrift  was  able  to  do 
it.  * — Nor  indeed  is  there  one  Inttancc  in  the 
Bible,  of  God's  requiring  a  Man  to  believe  any- 
thing whatfocver,  without  fufficient  previous 
Evidence  of  its  Truth. 

How  incredible,  therefore  1  how  infinitely 
incredible  is  it  !  That  God  fhould  firll  put  the 
Bible  intQ.  our  Hands,  as  rational  Creatures,  and 
charge  us  flriclly  to  adhere  to  it  on  Pain  of  eter- 
nal Damnation  {Rev.  xxii.  1 8.)  And  then 
fufpend  the  eternal  Salvation  of  all  Mankind  on 
their  believing  a  Thing  to  be  true,  no  where 
contained  in  the  Bibb  ;  yea,  of  the  Truth  of 
which  they  have  no  Evidence,  from  "  Scripture, 
Senfe,  or  Reafon  ;"  yea,  which,  as  yet,  is  not 
true,  but  flatly  contradictory  to  divine  Revela- 
tion :  And  fentence  Men  to  eternal  Damnation, 
for  not  believing,  what  they  would  be  glad  to 
believe  with  all  their  Hearts,  had  they  fufficient 
Evidence  of  its  Truth  !  For  there  is  no  Man 
but  would  be  glad  to  know,  that  in  Stead  of  ths 
eternal  Torments  of  Hell,  he  fhould  have  the 
eternal  Joys  of  Heaven,  f 

Qi"rJ* 

*  M.  p.  173. 
f  Some,who  are  in  this  Scheme,  pretend  to  be  great 
Enemies  to  carnalReafon.  But  they  muft  renounce 
all  Reafon,  and  the  Bible  too,  or,  one  would  think, 
they  never  can  be  full  Proof  againft  Conviction. ~ 
But  they  fay,  IVe  mujl  became  Fools  for  Chrift.  But 

do 


68  Dialogue     II. 

Query,  5.  Is  nor  this  the  Difference  between 
Faith  and  Prcfumption,  as  the  AVords  are  com- 
monly underftood  among  Mankind,  viz.  that  in 
the  one,  we  believe  becaufe  we  have   fufTicicnt 

Evidence, 

do  they  really  think,  thatChriftianity  is,  in  Fact, 
a  fo'Aijb  Religion?  Chnftianity,  which  is  the 
fVifdo?n  of  God :  and  which  exhibits  a  inoft  exact 
Picture  of  all  the  divine  Perfections  ;  a  Picture 
a'molt  infinitely  brighter  than  that  which  was 
given  in  the  Creation  of  the  World.  The  Work 
of  our  Redemption  is  the  Mafter- Piece  of  all 
God's  Works,  and  Christianity  thebnghtcft  Dif- 
play  of  all  God's  Perfections.  Its  Wii'dom,  Glory 
and  Beauty  are  fuch,  as  gain  the  Attention  of  all 
the  exalted  Genius's  of  the  heavenly  World. 
I  Pet.  i.  12. --What  an  infinite  Reproach  to  God> 
and  his  Son  is  it  then,  for  us  Mortals,  to  mifre- 
prefent  this  rational,  divine  &  glorious  Religion,, 
fo  as  to  make  it,  in  Fact,  one  of  the  molt  foolifh, 
inconfiftent  and  abfurd  Things  imaginable  ?  And 
then,  to  hide  the  Shame  of  its  Nakednefs,  raife 
anOutcry  about  carnal  Rcafon  f '--By  this  Means, 
many  poor  Sinners  have  been  early  led  to  look 
■upon  experimental  Religion,  as  a  filly,  foolillv 
Thing  ;  altho',  in  Reality,  there  is  nothing  in  it, 
but  what  is  as  rational  as  the  Mathcmatuks.--- 
Yea,  if  true  Religion  were  not  perfectly  rational, 
how  could  it  pleafc  the  infinitely  wife  God,  who 
is  the  Fountain  and  Source  of  all  Reafon  ?  How 
could  it  be  fuited  to  raife,  exalt,  and  ennoble  ra- 
tional Creatures  ?  Or  how  could  it  deferve  to  be 
called  by  the  Name  of  WISDOM,  by  Solemn 
the  wifeft  of  Men  ! 

Objefi, 


Dialogue     II.  69 

Evidence,  in  the  other,  without  any  Evidence 

at 

Objett.  "  But  if  the  Religion  of  the  Bible  is  fo  ra- 
M  tional  a  Thing,  why  are  notSocinians,  Pelagians, 
"  &c.  pleafed  with  it,  who  fo  greatly  cry  up 
«  Reafon  ?" 

Anfw.  Merely  becaufe  it  is  fo  contrary  to  the  darling 
Corruptions  of  theirHearts.    Our  biefTed  Saviour, 
who  well  underftood  human  Nature,  and  the  Na- 
ture of  his  own  Religion,  affirms  that  this  is  the 
true  Caufe.  Job.  iii.  19,  20,  2f.    Had  they  "but 
good  Hearts,  they   would   be  charmed  with  the 
Wifdom  and  Glory  of  the  Chriltian   Religion, 
(Job.  viii.  47.)  even  as  the  Inhabitants  of  Heaven 
be.  Epb.  iii.  10. ---For  after  all  their  g!orying,their 
ownSchemes,  altho'  a  little  better  glolTed  over,  yet 
in  Reality  are  as  inconfiitent  &  abfurd,  as  this  that 
Theron  pleads  for.— In  the   apoftolic  Age,  dir 
vine  Truths  were  fet  in  fo  clear  a  Light,  that  the 
worit  of  Heretids  were  obliged,  were  neceflitatexi 
to  fee,  that  they  were  incontinent  with  themfelves; 
and  fo   were   forced   to  be   Self- condemned  ;  as  is 
plainly  implied   in  Tit.  iii.    10,  11.    An  Hereticky 
after  the  firjl  and  jecond  Admonition,  rejeel  :  knoiving 
that  he  that  is  fuch^  is  .fubverted,   and  fmneth,  being 
CONDEMNED    09  HIMSELF.-— And,  no 
doubt,  there  is  Light  enough,  in  the  holy  Scrip- 
tures, to  produce  the  fame'  ft  ill,-  were  it  brought 
out,  and  held  before  the  Eyes  of  Hereticks  in  tins 
Age.  2  Tim.  iii.  16,    17.     For   the   Truth,   and 
only  the  Truth,  is,   or  can  be,   univerfally  con- 
fident :  But  all   fajfe  Schemes,  follow   them  up, 
will  appear  to  be  inconfiftent.     Reafon  is  wholly 
on  the  Side  of  Truth.     And  true  Religion  is  the 
only  Religion,  that  is  perfectly  rational  and  con- 
fident throughout. 


Jo  Dialogue     II. 

at  all  ?  And  is  not  this  the  conflant  Character 
of  all  felf  deceived  Hypocrites,  that  they  have 
"  a  real  Perfnafion  in  their  Hearts"  of  the  Love 
of  God  to  their  Souls,  and  a  confident  Expecta- 
tion of  eternal  Life,  without  any  real  Evidence  ? 
Mat.  vii,  21, — 27.  Luk.  xiii.  25,  26,  27.  and 
xviii.  9,  1 1. 

Query,  6.  Is  not  thisFaith  analogous  to  that 
which  theDevil  tempted  ourSaviour  to  cxercife  ? 
when  {Lu  .  iv.  &.)  He  brought  him  toJerufalemr 
and  Jet  him  on  a  Pinacle  of  the  "Temple,  and 
/aid  unto  him,  If  thou  be  the  Son  of  God,  caft 
thy  ft  If  dozun  from  hence  :  For  it  is  written, 
{Pfal.  xci.  1 1.)  Hejhallghe  his  Angels  Charge 
over  thee,  to  keep  thee-,  and  in  then  Hands  they 
Jhall  hold  thee  up,  left  at  any  Time  thou  dafh 
thy  Foot  againft  a  Stone. — Here  was  a  Pro- 
mife,  a  precious  Promife,  out  of  God's  own 
Word.  And  he  that  believeth  not  God,  hath 
made  him  a  Liar.  The  Devil  urged  our  Sa- 
viour to  appropriate,  and  take  it  home  to  bim- 
felf  in  particular  :  And  be  verily  *'f  perfuaded 
in  his  Heart''  he  fhould  be  fafe,  altho'  he  caft 
himfelf  down. — However,  on  a  critical  Exami- 
nation of  the  Text  the  Devil  recited,  there  could 
be  no  Evidence  from  that,  of  Safety  to  Chrift, 
if  he  had  caft  himfelf  down. — So  therefore  he 
mud  believe  really  without  any  Evidence  from 
"  Scripture,  Senfe,  or  Reafon  ;"  and  theDevil 
would  have  had  him  think,  that  according  to  his 
Faith,  fo  fhould  it  be  to  him, 

Query, 


Dialogue     II.  yt 

Ouery,  7.  If  the  Devil  attempted  thus  to 
delude  our  bleffed  Saviour  himfelf,  by  mifappjy- 
ing  a  precious  Pfomife,  has  he  not  Courage  I — 
Has  lie  notPower  ? — Has  he  not  Will  ?— to  at- 
tempt to  delude  poor  Sinners  in  a  like  Manner; 
That  thereby,  Devil  as  he  is,  he  may  accomplifli 
their  eternal  Ruin  1  And  are  wc  not  forewarned 
from  Heaven,  of  zfalfe  Spirit,  and  charged  not 
to  believe  every  Spirit  ?  (1  Job.  iv.  1.)  For 
that  Satan  hitnfelf  is  transformed  into  an  An- 
gel oj  Light.  (2  Cor.  xi.  14.) 

Qjiery,  8.  Did  ever  Chrift  or  his  Apoflles  de- 
fine Faith  to  be  "  a  real  Perfuafion  that  Chrift 
died  for  me  in  particular,  and  than  Pardon,  Grace 
and  Glory  are  mine  ?"  They  call  it  coming  ts 
Chrift,  receiving  Chrift,  trufting  in  Chrift,  be- 
lieving  in  Chrift,  believing  on  Chrift,  8zc.  But 
never  call  it,  believing  Chrift  is  mine,  and  that 
my  Sins  are  forgiven.  It  is  true,  the  Saints  in 
the  01d-Te(lamcm,  and  in  the  New,  ufually 
fpeak  the  Language  of  AfTurance.  And  it  is 
as  true,  they  had  fumrientEvidence  of  their  good 
Eftate  from  their  SancYification.  This  was  their 
Evidence.  They  knew*  no  other.  All  who  pre- 
tended to  belong  toChrift  without  this, were  brand- 
ed iovLiars.^i.  Job.u.  4.)  But  where  do  we  ever 
read  of  their  endeavouring  to  work  up  themfelves 
to  anAiTurance,profeiTedly  without  any  Evidence? 

(fuery,  9.  Is  there  one  in  all  St.  Paul's  Ca- 
talogue of  Believers  in  Heb.  xi.  whofe  Faith 

confifted 


72  Dialogue     II, 

-confided  in  believing  without  nny  Evidence  ?  * 
Qjiery,  "10.  Were  ever  any  awakned  Sinners 
invited  and  urged  to  believe,  by  Chrift,  or  his 
Apoftle  ,  and  told  at  the  fame  Time,  thai  the 
Thing  they  were  to  believe,  was  not  true  as  ycc, 
nor  had  they  anyEvidence  f  romScripture,  Senfe, 
or  Reafon,  it  ever  would  be  true  ;  but  however 
mod  folemnly  a  flu  red  by  the  Promife  and  Oath 
of  God,  if  they  would  venture  to  believe  with- 
out any  Evidence  at  all  in  the  Cafe,  it  fhould  be 
according  to  their  Faith  f  Was  this  the  Thing 
the  A  pottles  dwelt  upon  in  all  their  Preaching  ? 
Was  this  the  Thing  they  urged  awakned  Sinners 
to,  with  all  their  Might  P  No.  They  never 
heard  of  it — neither  came  it  into  their  Hearts  to 
think,  that  this  was  juilifying  Faith. 

Qjtery,  n.  Is  not  the  Thing  believed  a 
Lie?  It  was  not  true,  before  it  was  believed,  as 
is  granted.  But  believing  an  Untruth,  to  be 
true,  cannot  make  it  true.  It  cannot,  according 
to  Reafon.  It  cannot,  according  to  Scripture 
It  cannot,  according  to  Experience.  It  was  ne- 
ver known,  fince  the  World  began,  to  produce 
this  ErTecl:,  in  any  one  Inftance  ;  unlefs  in  this 
Cafe.  And  we  have  no  Evidence  from  Scrip- 
ture, Senfe,  or  Reafon,  that  it  ever  did  in  this. 

Qjiery,  12.  Is  it  not  aflonifhing,  and  one  of 
the  mofl  unaccountableThings  in  theWorld,  that 
a  rational  Creature,  with  the  Bible  in  his  Hands, 

fliould 

*  D.  -p.  326. 


D^I    A    L   O   G   U    E       II. 


/  * 


fhould  ever  be   able  to  work  op  himfelf  to  be- 
lieve, what  he  knows  is  not  yet  true  ;  and  what 
he  knows,  he  has  no  Evidence,  that  it  ever  will 
be  true  ?  No   wonder,  thefe  Men  are  fo  much 
troubled  wich  Doubts.     No  wonder,  they  are  a- 
fraid,thcy  believe  aLie.  No  wonder,they  are  ob- 
liged fo  much  to  drive   and  druggie  againft  this 
U  nbelief.  A  kind  of  Unbelief,  we  no  where  read 
of  in   the  Bible.     A  kind  of  Conflict,  no  Saint 
ever  had,  that  {lands  on  Scripture- Record  ;  as 
themfelvcs  are  obliged  to  own.*     To  druggie 
daily   to  believe,    without  any  Evidence  from 
Scripture,  Senfe,  or  Rcafon  1  to  have  this,  for 
their  Chridian  Conflict  !  an  unheard  of  Conflict 
in  the  apoltolic  Age  1  In  Stead  of  druggiing  a- 
gainlt   this  Kind  of  Unbelief,  Scripture,  Senfe 
and  Reafon,  all  join  to  jullify  it.     As  nothing 
can  be  plainer  than  that  we  ought  never  to  believe 
any  thing,  with  more  Confidence,  than  in  exacl 
Proportion  to  our  Evidence.     To  doothcrwifc, 
and   that  profeifedly,  is  the  molt  prefumptuous 
thing  in   the  World.     And  to  think,  by"  being 
thus  flrong  in  the  Faith,  we  Ilia  11  give   Glory 
to  God,  is  the  very  firft-born  of  Deluficn,  that 
even  Satan  himfelf  ever  begot  in  the  Heart  of 
a  fallen  Creature,  f 

H  Paul. 


*  M.  p.  1 86.  ~~ ~ 

t  D.  />•.  355.  342,  343,  369. 
WendeHnui  and  other  ancient  and  modern  Writers, 

without  the  leatt  Scruple,  fay,  that,  in  the  direcSt 

Act 


74  Dialogue     II. 

Paul.  Thus,  my  dear  Titer  on,  you  may 
fee  a  little  by  thefe  Queries,  what  1  think  of 
this  kind  of  Faith. — But  there  is  one  mod:  myfle- 
rious  Thing,  1  defire  you  to  explain. — Not  why 
you  doubt — I  do  not  wonder,  you  are  often  af- 
fauked  with  Doubts.  Nor  do  1  wonder,  -your 
Friend  Aspasio  meets  with  the  fame  Conflic"t  * 

X°u 

Act  of  juitityiny;   Jbaith,  I  believe  "  my  Sins   are 

•forgiven"--  "  God  is  reconciled  to  me,"  &c.  eVc. 
Others  who  feem  to  be  in  the  lame  Scheme,  are 
more  cautious  in  their  Expreffions  ;  and,  to  avoid 

"the  Charge  of  "  believing  a  Lie,"  they  word 
tBemfelves  fo  arri.bjguoufly,  that  it  is  very  difficult 
to  know  what  they  mean.  For  it  has  often  been 
urged  againft -this  Scheme,  "  It  faith  con.iils  in 
believing  my  Sins  are  forgiven,  then  they  are 
forgiven  before  1  believe,  or  elie  J  believe  a  Lie."-- 
And  ,t  is  wonderful,  to  fee  what  Methods  have 
been  taken  by  Writers  to  avoid  this  Difficulty.--- 
Howeve  ,  wheti  all  is  laid  and  done,  there  are  in 
Nar.;re  but  thefe  three  Ways  to  folve  the  Diffi- 
cultv  ;  either  (i.)  To  fay,  that  our  Sins  are  really 
forgiven  before  we  do  believe.  Or,  (2.)  That 
altho'  they  are  not,  yet  according  to  the  Tenor 
of  th.:  Covenant  of  Grace,  they  fhall  be,  if  we 
do  but  believe  that  they  are.  Or,  (3.)  A  Belief 
that  "  my  Sins  are  forgiven,"  mult  be  left  cut  of 
the  Definition  of  juftiiy  iiig  Faith.— The/r//  was 
the  Solution  of  A 'din  07m  am  in  former  Ages.  ..But 
it  is  fo  contrary  to  the  exprefsDeclaration  of  Scrip- 
ture [Job  iii.  18.)  that  it  will  not  do. ---The  third 
gives  up  the  whole   Scheme  they  contend  for. 

And 

*  D.  p.  353- 


Dialogue     II.  75 

Yon  arc,  both,  Men  of  too  much  Senfe  &  Rea- 
fon,  not  to  feci  yourfelves  a  little  fhock'd  fome- 
times,  in  Spite  of  all  your  Principles. — But  this 
I  wonder  at — I  am  furprifed,  how  you  ever  came 
to  believe.  Pray,  be  fo  kind,  as  to  give  me-  a 
particular  Narrative,  how  Faith  was  wrought 
in  your  Heart. 
_ _H  2  Th e r . 

And  lb  that  will  not  do. ---The  fecond,  which  Mr. 
Marshal  has  taken,  bad  as  it  is,  is  the  only  one 
that  is  left. ---Now  if  they  ail  mean  as  he  docs, 
it  is  to  be  wilhed,  they  would  all  fpeak  as  plain, 
that  we  may  precifely  know  what  ihey  intend. 
This  would  icon  bring  the  Controversy  to  an 
hlue.  But  when  1  rtad  their  Bocks,  they  fecm 
to  me  fometimes  to  folve  the  D.rBcuity  me  lVayy 
and  fometimes  another.  Sometimes  thty  repre- 
fent  as  tho'  "  Pardon  was  mine  absolutely  before 
Faith  :"  and  fomctimes  _/'**//  the  Contrary.  Some- 
times they  fay,  "  We  have  the  cleared  Evidence 
from  Scripture  for  this  Belief  :"  and  fometimes 
they  fay,  "  We  have  no  Evidence  from  Scripture, 
Senfe,  or  Reaibn."  Sometimes  Faith  is-raifed  up 
to  *c  a  Perfuafion  that  I  in  particular  am  pardoned, 
and  (hall  certainly  have  eternal  Life  :"  And  then 
again  it  finks  down  into  a  mere  "  Belie;  that  I 
have  a  Common  Intereft  in  Golpel- Offers,  fuch 
as  even  Reprobates  have."  And  this  is  all  I  am 
to  believe.  But  in  a  tew  Pages,  Faith  is  raifed 
up  again  as  high  as  ever.--So,  that  one  knows  net 
where  to  find  them- -they  feem  to  be  pinched  ;  and 
not  to  know  how  to  get  out.  Therefore,  they 
now  run  here,  2nd  then  run  there  ;  bur  know  not 
whnt  to  do,  to  avoid  the  glaring  Inconfillence  of 
their  Scheme  :  and  ]  et  dread  to  gi\  e  it  up.         At 


yd  Dialogue    'II. 

Ther.  I  had  lately  made  a  Yifir  at  Phi le 
nor's,  with  my  dear  Aspasio  ;  where,  in  th< 
kindeft  oc  molt  afTeclionate  Manner,  1  was  urged 
to  believe  ;  afiurcd,  it  was  my  Duty  &  Intercft, 
and  that  God's  Promife  and  Oath  were  engaged, 
that  1  fhould  never  be  made  afhamed  ;  but  ic 
fhould  be  according  to  my  Faith.  And  all  the 
precious  Promifes,  and  gracious  Invitations  in 
God's  holy  Word,  were  fet  in  Order  before  me, 
m  the  molt  moving  Language,  and  I  was  argued 
out  of  all  my  Objections.— Whereupon, 'after 
myReturn  home,  as  I  was  walking  in  myGarden, 
longing  to  have  an  Intereft  in  Chrift,  meditating 
on  the  Promifes,  ft  riving  to  take  them  home  to 
nryfelf,  praying  for  the  Spirit  to  v  irncA  with  my 
Spirt,  that  I  was  a  Child  of  God,  thus  ean-elily 
endeavouring,  to  work  up  myfclf  to  tliis  Aflu- 
wncf,  and  ihus  waiting  for  the  holy  Spirit  ; — as 
1  was  thinking  on  the  dying  Love  of  Ch rift,  thofe 
Words  feemed  to  be  fpoken  to  me,  O  thou  of 
ljtt/e 

At  prefent,  tor  ought  that  appears,  Mr.  1v/1arshal's 
Solution  is  thebeft  that  the  Cafe  can  admit  of.--- 
To  be  fure  Mr.  Hervey  thinks  it  the  beft  ;  as 
he  efteems  Mr.  Marshal's  Myftcry  next  to  the 
Bible.  And  in  h.s  Preface  to  Mr.  Marshal's 
Book,  he  fays,  "  I  mall  rcjoyce  in  the  Profpecl 
M  oi  having  the  Gypel-Atyfory  of  Sa-dlificatioU) 
**  ftand  as  a  fourth  Volume  to  Ther.on  and 
•*  Aspasio. ''---And  therefore  1  have  a  juit  War- 
rant in  the  prefent  Controveriy,  to  confitler  it  as 
fuch.  And  to  view  all  four  Volumes  as  contain- 
ing one  compleat  Scheme. 


1)  i  a  l  o  g  u  e  "  II.  yy 

littleFahb,  wherefore  dofl  thou  doubt  ?  Where* 
fore  doft  tho.u  doubt  of  my  Love  to  thee,  for 
whom  1  have  fhed  my  Blood  ? — 1  believed — I 
was  full  of  Love  Sc  Joy— and  for  feveral  Days, 
all  my  Thoughts  were  taken  up  about  heavenly 
Things.  1  was  weaned  from  the  World.  All 
old  Things  fecmed  to  be  palled  away,  and  all 
Things  to  become  new. 

Paul.  Let  any  chriftlefs,  gracelefs  Sinner, 
in  your  Circumftances,  believe,  as  you  believed  ; 
and  from  Principles  which  are  natural  to  Man- 
kind, he  would  feel  as  you  felt.  And,  as  all 
your  Affections  might  flow  from  natural  Princi- 
ples, they  were  no  Evidence  of  a  fupernatural 
Change  ;  as  you  may  fee  proved  at  large,  in  a 
Book  I  have  as  good  an  Opinion  of,  as  your 
Astasio  has  of  Mr.  Marshal's  Myftery 
&c.  *■  Therefore,  from  thefe  EfTecls-'of  your 
Faith,  you  cannot  argue,  it  was  no  Dekifion, 
Bedaufe,  if  it  had  been  aPelufion,  it  might  have 
produced  juft  the  fame. — You  wHf  fuffer  me 
therefore  to  enquire,  What  JVarrant  had  you 
for  this  Belief  f — For, '  ahho'  all  the  Promifes 
of  God  are  IN  CHRIST,  Tea  and  Amen, 
(2  Cor.  i.  20.),  yet,  to  him  that  is  out  of  Chrifl, 
God  is  a  confuming  Fire,  He  is  condemned, 
and  the  I1/ rath  of  God  abideth  on  him.  iff  oh, 
iii.  18,  36.) — Pray  tell  me,  muft  not  a  Sinner 
be  in  ChnjJ,  before  he  is  entitled  to  rhe  Pro- 
mi  fes  ? 

J  ■    .. ?I    3 T  B  F  R  , 

?  Mr,  Edwards  on  Religious  JJftjtiw, 


78  Dialogue     II. 

Ther.  Yes.  For  it  is  his  Union  with,  and 
Relation  to  (Thrift,  which  lays  the  Foundation 
for  hisT^ntercft  in  all  theBleflings  purchafed  by 
him.  Firft,  we  are  Children,  and  then  Heirs, 
(Ro?n.x\u.  1  7.)  Firft,  we  are  ingrafted  into  Chriff, 
the  true  Vine,  and  then  partake  of  the  Sap. 
{Job,  xv.  1,- — 7.)  Firft,  we  are  married  to 
Chrift,  and  then  we  are  interefted  in  all  his 
Riches  and  Glory.  * 

Paul.  A  charming  Truth  this,  my  The- 
r  on  1  And  if  you  will  attend  to  it,  and  be  con- 
fident with  yourfelf,  it  muft  lead  you  back  from 
the  Paths  of  Error,  tothe  high  Road  which  goes 
direclly  to  the  heavenly  Zion. — For,  if  we  muft 
be  in  Chrift,  before  we  are  interefted  in  his 
Benefits  ;  we  muft  knozu  that  we  arc  in  Chrift, 
before  we  can  know  our  Intereft  in  his  Benefits. 
And,  therefore,  the  firft  direfl  Ad  of  Faith 
eannot  confilt  in  believing  that  his  Benefits  arc 
mine, — Arietta  was  firft  married  to  Philenor, 
before  herDebts  devolved  on  him,  &  all  his  Dig- 
nity was  derived  to  her.  Hud  fhe  been  carried 
away 'with  a  fond  Dream,  with  a  full  Perfuafinr, 
that  Philenor,  and  all  his  Riches  and  Flonour 
were  her'ss,  before  Marriage,  and  to  the  Neglect 
of  matrimonial  Rites,  the  might  have  enjoyed  the 

Comfort 

*  See  ali  this  finely  reprefentcd,  as  well  as  rightly 
fraud,  D.  p.  213,-— 2 1  8.  Wlrether  in- a  Con- 
fidence with  the  red  of  his  Scheme,  we  (hail  fee 
hereaitcr. 


Dialogue     II.  79 

Comfort  of  her  Dream  ;  but  mud  have  really 
Jived  in  Widowhood,  and  died  in  Debt,  never 
the  better  for  the  "  wealthy  and  illuftriousP/?-/- 
lenor."  As  this  is  your  A  spasio's  own  Simile, 
I  hope  you  will  the  more  diligently  attend  to  it.* 
Juflifying  Faith  is  that  Act,  whereby  we,  being 
dead  to  the  Lav),  are  married  to  Carift.  {Rim. 
■  vii.  4.  2  Cor,  xi.  2)  And  after  Marriage  we 
•  may  juftly  fay,  My  Beloved  is  ?nine,  and  I  am 
bis  (Cant  ii.  16.)  but  not  before,  (Ej>b.  ii.  12. 
Job.  iii.  1 8,) 

Ther.  Yes.  Let  me  tell  you,  that  any 
chriftlefs,  gracelefs  Sinner  in  the  World,  has 
equal  Right,  with  the  bed  Saint,  to  adopt  this 
Language,  and  fay,  My  Beloved  is  mine,  and  I 
am  bis.  For  this  ties  the  very  Knot,  this  con- 
ftitutes  the  Union,  f 

Paul.  I  think,  for  once,  myTnER  on,  your 
dear  Aspa  sio  himfclf  feems  to  contradict  you. 
You  clou  briefs  remember  his  Words.  "  My 
*'  Beloved  is  mine,  and  I  am  his —  I  dare  not 
"  fay,  is  the  Pofey  of  the  myflic  Ring — But 
"  it  is  the  undoubted  EffeR  of  this  divine 
"  Union,  "j 

Tmer.  Sure  I  am,  my  dear  Aspasio  taught 
me,  by  the  fird  direct  Act  of  Faith,  to  go  toGod, 
and  fay,  "  Pardonis  nvne,  Grace  is  mine,  Ch.rift 
*'  and  all  his  fpiritual  Bleffings  are  mine  :"  Not 
becaufe  I  am  confeious  of  fancTifyingOperations 

in 

•  D.  p.  2 15.    t  D.  />.  ?43>  344-    t  D.  ft-  ai8. 


3o  Dialogue     II. 

in  my  own  BreafUbut  previous  to  any  Reflection 
onjnherent  Graces.  1  am  net  therefore,  flrft, 
by  Reflexion,  to  know,  that  I  am  married  to 
Chrift,  before  I  call  him  my  awn.  Yea,  rather, 
I  mud  firfl  know,  that  he  is  /nine,  before  1  can, 
before,!  dare,  come  to  him.  This,  I  am  fure, 
is  my  Aspasi  o's  Doctrine.  * 

Paul.  But  then  Chrift  and  all  his  fpiritual 
BlefTings  are  your's,  before  you  arc  in  Chrift. 
Which  is  contrary  to  what  Aspasio  affirms,  j 
And  contrary  to  the  plain  Senfe  of  the  New- 
Teftament,  as  you  but  juft  nowflatcd  the  Mat- 
ter yourfelf. — But  to  dwell  upon  this  lnconfiit- 
ence  no  longer — Pray,  tell  mc  what  Warrant 
you  had  from  Scripture,  to  believe,  that  Chrift 
and  all  his  fpiritual  BlefTings  were  your's. 

T  h  E  r  .  I.  was  awakened  to  fome  Senfe  of  my 
Danger  of  eternal  Ruin,  I  longed  to  believe  that 
my  Sins  were  pardoned,  &.tbatChrifl  was  mine  ; 
but  I  could  not  fee  my  Title  clear.  As?  so 
told  mc.  ii  was  "  perfectly  cLear.7'  That  I  had 
as  good  a  Warrant  for  this  Belief,  as  a  neighbour- 
ing Clergy- man  had  to  take  .any  Book  in  my 
Library,  whom  I  had  lately  a  flu  red,  "  that  he 
was  as  welcome  to  any  Book  as  tho'  they  were 
all  his  own."  Yea,  as  good  a  Warrant  fur  this 
Belief,  as  one  of  my  Servants  had  to  believe  me, 
when  I  gave  him  a  Farm  for  his  own,  t 

Paul, 

*  D.  p.  312,  313,  358,  362.     f  D.  />.  213.— 
2*3.        t  D.  p.  269,  -273. 


Dialogue     II.  8r 

Paul.  Shocking  ! — I  would  not  treat  an  a- 
wakned  Sinner  fo,  for  all  the  World. — But  how- 
did  Aspasio  make  it  out,  that  your  Title  to 
Pardon  was  thus  clear  ?  When  Mr.  Marshal, 
his  favourite  Author,  owns,  there  is  no  Evidence 
of  the  thing  from  Scripture,  Scnfe,  or  Reafon. 

Ther.  He  referred  me  loJob.Vu.^  7.  If  any 
Man  tbir/I,  let  him  come  unto  me,  and  drink. 
But  you  ihirft,  faid  he  ;  therefore  to  you,  this 
Promife  is  made.  *  And  he  was  always  en- 
couraging me  to  this  Belief,  by  taking  a  kind 
Notice  of  my  earnejl  Prayers,  Sorrozvs,  Tears, 
gooiT)ejires,  and  Senfe  ofUnworthinefs.  f  And 
from  this  Quarter  my  firll:  Encouragement  arofe 
to  hope  and  believe,  that  Chrift,  Pardon,  Grace 
and  Glory  were  mine. 

Paul.  But  according  to  this,  O  myTf-ERONJ, 
your  own  .Awakenings,  earnejl  Prayers,  Sor- 
rows, Tears,  good  T)efires,  and  Senfe  of  Un- 
zuortbinefs,  laid  the  firit  Foundation  of  your 
Faith.  This  was  the  fecret  Language  of  your 
Heart,  "  To  fuch  a  one  as  I  am,  the  Promifes 
belong  :  and  fo  1  may  fafely  believe,  they  are 
all  my  own." — As  much  your  own  as  your  Ser- 
vant's little  Farm  was  his.  And  if  your  En- 
couragement to  believe,  took  its  Rife  from  your 
own  inherent  Qualifications  ;  if  your  own  Good- 
ncfs,   in  whatever   humble  Form,  emboldened 

you 

*  D.  p.  270.  f   D.  />.   157,  158,  207,  208,  22Cy 

565,  266,  289,  290,  293,  294.. 


82  Dialogue     II. 


you  to  come  to  Chrift  ;  your  Hope  of  Accep- 
tance was  really  bottomed  on  your  own  Righ- 
teoufnefs  :  and  To  your's  is  a  Self- righteous 
Faith.  And  if  this  be  the  Cafe,  a  clear  Sight 
of  the  Badnefs  of  your  Heart,  and  of  the  Stricl- 
nefs  of  the  Law,  would  entirely  kill  your  Faith. 
(Rom  vii.  9)  If "your good  'Deft res,  like  fo  much 
J\loney  in  Hand,  encouraged  you  to  come  to 
Chrift  ;  your  Courage  would  fail  you,  did  you 
know,thatthe  befl'DeJires  you  ever  had,according 
to  Law  and  ilricl  JuiVice,  merit  eternal  Damna- 
tion. Did  you  thus  feel  yourfelf  without 
Money,  you  would  not  dare  to  come. 

Ther.  But  is  it  not  true  ?  Are  not  the  Pro- 
mifes  made  to  thofe  that  thirft  ?  Job.  vii.  37. 
That  labour  and  are  heavy  laden  ?  Mat.  xi. 
28,— &c. 

Paul.  Thefeare  not  Pro??iifes, my, T^eron, 
which  convey  a  Title  to  Pardon  and  Salvation, 
to  Sinners  out  of  Chrift,  on  Condition  of  their 
good  Defircs.  They  are  rather  Invitations  to 
a  Union  with  Chrift,  by  a  true  and  living  Faith. 
They  give  a  Sinner  a  good  Warrant  to  come  to 
Chrift  :  to  come  without  Money  and  without 
Price  (Jjhi.lv.  1 .)  and  thofe  who  thus  come /hall 
find  Reft  to  their  Souls.  But  they  give  no 
Grounds  to  one  out  of  Chrift,  encouraged  by  his 
own  Righteoufnefs,  to  believe,  that  Pardon, 
Grace  and  Glory  are  his. 

Ther.  I  did  not  mean,  that  my  own  good 
*DeJires,  Prayers,  &c.  gave  mc  a  Right  to-  be- 
lieve. 


Dialogue     II.  83 

lievc.  I  bad  a  good  Right  before.  As  an  '*  a- 
bandoned  Sinner,"  *  I  had  an  actual  Right  to 
Chrift  and  all  his  Benefits,  by  an  "  actual  Gift 
from  the  almighty  Majefty,"  juft  as  my  Servant 
had  to  his  little  Farm  by  my  Donation,  f 

Paul.  After  you  had  given  the  little  Farm 
to  your  Servant,  it  was  his.  It  was  his,  before 
he  believed  it  his.  Your  Donation  made  it  his, 
and  not  his  Belief.  It  was  his, before  he  believed 
it,  and  whether  he  believed  it,  or  not.  He  had 
fufficientEvidence,  to  believe  it  his,  previous  to 
his  Belief.  Now  If  Chrift  and  all  his  Benefits 
are  your's  in  this  Scnfe,  then  you  was  juilified, 
adopted,  fa  notified  and  entitled  to  eternal  Glory, 
while  fecure  in  Sin  ;  Months,  nay,  Years,  before 
any  of  your  Converfation  with  Asp  sio.  Yea, 
your  Title  is  as  old  as  the  Gofpel.  Which  you 
confider  as  your  "Deed  of  Gift,  or  as  Chriii's 
la  ft  IVill  and  left  anient,  in  which  all  thefe 
Legacies  were  bequeathed  to  you.  Your  Title, 
your  abfolute  Title  commenced  at  the  Death  of 
the  Teftator. —  "  When  your  old  Acquaintance 
"  Charicles  left  you  a  handfome  Legacy  ;  what 
"  did  you  do,  to  eftablifh  your  Title,  and  make 
"  it  your  own  ?" 

Ther.  "  My  Title  was  pre-eftablifned,  by 
<;  my  Friends  Donation.  I  had  nothing  to  do, 
<fc  but  to  claim,  to  accept,  and  to  poflefs." — And 
I  did  the  very  fame  in  the  prefent  Cafe.  J     And 

ever 


I  D.  p.  307,308.    t  D./>,  272,273.     +D.^.  255. 


84  Dialogue     II. 

ever  fince  this  firft  Act  of  Faith,  "  on  this  un- 
"■  alterable  Ground,  I  alTcrt  and  maintain  my 
"Title.  Pardon  is  mine,  Grace  is  mine,  Chrift 
14  and  all  his  fpiritual  BleJJlngs  are  mine  ;  be- 
"  caufe  all  thefe  precious  Privileges  are  con- 
Ki  figned  over  to  me  in  the  ever lofting  Go/pel"* 
This  is  the  proper  Notion  of  believing.  "  When 
*fc  I  fent  a  Mcflage  to  my  Tenant — alluring  him, 
44  I  had  cancel'd  the  Bond,  and  forgiven  his 
c:  Debt ;  he  believed  the  Meffige  to  be  true. — 
"  So  I  give  Credit  to  the  gracious  Declarations 
"  of  my  God.     So  1  believe."  f 

Paul. 
•  u.  p.  3O2.  : 

f  D.  p.  297,  298. ---And  with  Theron  agrees  Mr. 
Boston,  who  in  his  Book  on  the  two  Covenants, 
maintains,  that  Chrift  in  his  /aft  Will  h  Teftament 
did  actually  bequeath  regenerating  Grace,  Jujlifica- 
tion,  Adoption,  Sanclifuation,  h  eternal  Life,  freely, 
abfolu'tely  and  unconditionally,  to  every  Sinner 
of  Adam's  Race.  And  adds,  that  Chrift  himfelf 
is  alfo  Executor  of  this  Will,  and  by  his  Office  as 
fuch  obliged  to  make  out  all  thefe  Legacies  to  all 
the  Legatees,  that  are  pleafed  to  put  in  their  Claim, 
and  make  their  Demands.  And  Faith,  according 
to  hirn,confift's  in  believing  all  is  mine,  and  in  claim- 
ing and  taking  PoJfeJJion  of  all  as  my  oivn.  (See  pag. 
r  114,  199,-— 214.)  And  arifes  from  no  higher 
Principle  than  Self  Pre fervation*  '  (P.  262,  263.) 
St.  PWufedto  fay,  If 'Children,  then  Heirs.  (Rom. 
viii.  17.  Gal.  iii.  29.)  But  according  to  this  new 
Gofpel,  it  is,  If  Sinners,  then' Heirs.  And  this  will 
be  reckoned  good  News  for  unregenerate  Sinners. 
They  are  no  longer  at  God's  fovereign  Mercy,  ac- 
cording 


Dialogue     II.  85 

Paul.  To  whom  are  Chrift,  Pardon,  Grace 
and  Glory  configned  over  and  conveyed  in  the 
Gofpel-Grant  ?  What  are  their  Names  ?  Or 
what  are  their  Characters  ?  Who  are  the  Men 
fo  highly  favoured  ? — In  Wills,  and  in  T>eeds 
of  Gift,  you  know,  the  Parties,  to  whom  any 
thing  is  bequeathed,  or  given,  are  mentioned  by 
Name.  Is  it  fo  in  the  Gofpel-Grant  ?  Are  all 
thefe  Bleffings  entailed  on  Believers,  or  on  Sin- 
ners, as  fuch  I 

I  Ther. 

cording  to  Rem.  ix.  15.  Nor  need  they  come 
as  poor  Beggars,  according  to  Luk.  xviii.  13. 
Their  Title  to  all  Things  "  is  perfectly  clear." 
even  while  unregenerate  and  out  of  Chrilt.  And 
they  may  come  as  Heirs,  who  have  a  legal  Right 
to  make  Detnands  j  and  put  in  their  Claim,  and 
fay,  "  Pardon  is  mine,  I  claim  it,  I  demand  it  as 
"  my  own"  And  the  Executor  is  obliged  to  anfwer 
their  Demands,  and  give  out  their  Legacies.  This 
Scheme,  were  it  true,  would  fuit  corrupt  Nature, 
even  better  than  the  Arminian.  As  we  all  had 
rather  have  Eftates  left  to  us  by  Wills,  than  be  at 
Pains  to  work  for  them  :  So  it  is  eaiier  to  claim 
and  demand  Heaven,  than  to  do  as  "the  Pharifet 
did  in  Luk.  xviii.  12. ---Thole  Texts  in  Heb.  viii. 
10,  11,  12.  and  ix.  15,  16,  17.  on  which  they 
pretend  to  found  theirScheme,  are  plainly  nothing 
4.0  the  Purpofe.  For  God  does  not  fay,  "  This 
"  is  the  Covenant  1  will,  make  with  all  ihc 
"  finfid  Race  of  Adam,  I  will  write  my  Law  in 
"  their  Hearts,  &c."-~  But  God  fays,  "  ThU 
f*  is  the  Covenant  I  will  make  with  the  Houfe  of 
co  Jfrael"     But  he  is  not  a  Jew,  who -is  one  cut- 

■wnrd/v. 


85  Dialogue     11/ 

Ther.  On  Sinners,  on  allSinners  of  Adairts 
Race  ;  and  that  confidered  merely  as  Sinners  : 
as  my  dear  Aspasio  proved  at  large.  *"  And 
that  which  is  thus  freely  given  to  every  Sinner, 
any  Sinner  in  particular  has  a  good  Warrant  to 
look  upon  as  his  own.  Thus,  then,  (lands  my 
Warrant  to  believe. — All  thefe  BleJJings  are 
given  to  Sinners,  as  fuch  :  But  I  am  a  Sinner  : 
^Therefore,  all  thefe  BleJJings  are  given  to  me.  f 

Paul.  That  is,  "  All  Sinners  are  juftified, 

*  adopted,  fancYified  &  entitled  to  eternal    Life  : 

*  But  I  am  a  Sinner :  Therefore  I  am  juftified, 

*  adopted,    fanctified    and   entitled   to  eternal 

'  Life.— 


ivardly.  Rom.W.zK,  29.  The  Children  cj  the  Pro- 
mije  are  counted  Jor  the  Seed.  Rom.  ix.  8.  If  ye  he 
ChriJYs,  then  are  ye  Abrahams  Seed,  and  Heirs  ac- 
cording to  the  Promije.  Gal.  iii.  29.  But  if  out  of 
Chrift,  we  are  condemned^  and  the  Wrath  oj  God  a- 
bideth  on  us.  Job.  iii.  18,  36.  And  we  can  claim 
nothing.  No,  not  another  Moment  of  Time, 
nor  Liberty  to  breathe  another  Breath  in  God's 
World.  We  have  a  Title  to  not  one  Minute's 
Forbearance  ;  but  God  may  fend  us  to  Hell  this 
•Inftant.— Rom  iii.  19.  Gal.  ?iii.  io.--Objecl.  But 
it  is  faid  to  the  elder  Brother,  All  that  1  have  is 
thine,  Luk.  xv.  ^i.—AnJw.  Yes.  And  with  De- 
iian  to  defcribe  the  Temper  of  a  Pharifees  Heart. 
The  younger  Son  repreftnted  Publicans  and  Sinners, 
and  the  Elder  the  Pharijees.  (See  ver.  1,  2.)  The 
poor  Publican  thought  he  had  no  Claim  to  make, 
but  lay  at  Mercy.  Lui.  xyiii.  13.  The  Pharifces 
'faid  in  their  Hearts,  All  is  our  own. 

"*  D.  />.  298,-309.  t  D.  fr  3°5- 


Dialogue     II.  87 

c  Life." — Butmydear  Ther on,  ifyou  know 
what  you  fay,  if  you  really  mean  as  yon  fay, 
and  ifyou  affirm  thefe  Sentiments  arc  "  ftri&ly 
conformable  to  the  unerring  Oracles"  of  God, 
then,  all  Adam's  Race  are,  according  to  you, 
actually  julYjfied, adopted, fanc"tificd  &  entitled  to 
eternalGlory.    And  thus  your  devout  Asapsto 
carries  Matters  farther  than  even  the  famous  Dr. 
JohnTaylor  pyvho£eKey  to  the  a  po  ft  oik  Wri- 
tings is  not  half  fo  heterodox  as  this ;  how  much 
foevcr  condemned  by  all  the  Friends  of  vital 
Piety.     For  he  only  fuppofes,  that   all  ivithin 
the  vifible  Church  are  jullified,  adopted,  &c.  and 
not  all  ^Idains  Race. 

Befides,  how  is  all.  this  confident  with  the 
Words  you  juft  now  cited  out  of  Mr,M  a  rshal's 
Myftery,  a  Book  your  Aspasjo  values  next  to 
the  Bible  ?  "  We  have  no  abfolute  Promifeor 
"  Declaration  in  Scripture,  that  God  certainly 
*'  will  or  doth  give  Chrift  and  his  Salvation  to 
"  any  one  of  us  in  particular  ;  neither  do  we 
tl  know  it  to  be  true  already,  by  Scripture,Senfe, 
"  or  Reafon,  before  we  allure*  ourfelves  abfo- 
"  lutely  of  it  :  Yea,  we  are  without  Chris's 
41  Salvation  at  prefent,  in  a  State  of  Sin  and 
44  Mifery,  under  the  Curfe  &  Wrath  of  God. — 
41  This  is  a  ftrangekind  of  AfTurance. — There- 
41  fore  no  wonder  if  it  be  found  weak  and  im- 
M  perfect,  &  difficult  to  be  obtained,  &  afTaulted 
41  with  many  Doubtings.  We  are  conflrained 
41  to  believe  other  Things  on  the  clear  Evidence 
I  2  "  we. 


$8  Dialogue     II. 

"  wc  have, that  they  are  true, whether  we  believe 
li  them  or  no  ;  Co  that  we  cannot  deny  our 
41  Affent,  without  rebelling  againft  the  Light  of 
"  our  Senfes,  Reafon,  or  Confcience.  But  here 
lc  our  A  durance  is  not  imprefTed  on  our  Tho'ts 
<l  by  any  Evidence  of  the  Thing  ;  but  we  muffc 
lt  work  it  out  in  ourfelves,  by  the  Aflillance  of 
"  the  Spirit  of  God." 

Yea,  how  is  all  this  confiftent  with  your  own 
Experience,  and  with  the  Experience  of  your 
Aspasio  ?  For  if  all  fpiritual  BlelTings  are  by  a 
Deed  of  Gift  abfolutely  made  over,  to  all  Sin- 
ners of  Adam's  Race,  and  that  confidered  mere- 
ly as  fuchy  plainly  in  the  Gofpel,  fo  that  their 
s<  Title  is  perfectly  clear ;"  then  as  true  as  the 
Gofpel  [is  true,  all  are  abfolutely  entitled  to 
Pardon,  Grace  and  Glory,  before  they  believe, 
and  whether  they  believe,  or  not.  And  T  never 
hear  of  you,  or  your  Friend  doubting  the  Truth 
of  the  Gofpel  itfelf.  How  then  can  you  have 
any  Doubts  about  your  Title  to  Heaven  ?  Why 
was  you  fo  backward  to  believe  your  Title  ?  Or 
why  was  your  Friend  fo  ready  to  "  feel  for  you, 
and  fympathize  with  you"  ?  How  could  it  be 
ib  difficult  to  believe,  while  at  the  fameTime  he 
"  beheld  his  Title  perfectly  clear"  ?*  Did  ever 
any  Mortal  act  thus  as  to  temporalThings?  Was 
ever  a  Son  of  Adam  put  to  great  Difficulty,  to 
believe  an  Inheritance  to  be  bis  own,  when  he 

faw 


D.  p.  269,  353. 


Dialogue     II.  89 

fawwith  his  own  Eyes,  "  his  Title  was  perfectly 
clear,"  and  bad  the  Deed  of  Gift,  well  executed, 
in  his  own  Hands  ? — My  dear  Theron,  I  am 
even  tempted  to  doubt,  whether  you  yourfelves 
believe  your  own  Scheme.  Yea,  it  fcems  plain; 
you  are  all  the  while  afraid  you  are  deluded. 
And  no  wonder,  fays  Mr.  Marshal,  for  you 
have  no  Evidence,  from  Scripture,  Senfe,  or  • 
Reafon. — Pray,  did  your  A^pasio  ever  attempt 
to  prove  his  Scheme  out  of  the  Bible  f 

Th  er.  Yes.  And  once  fpeaking  of  his  differ- 
ing from  the  Orthodox,  I  remember,  he  faid, 
••  I  dare  not  purchafe  their  Approbation,  I  dare 
"  not  attempt  a  Coalition  of  Sentiments." — 
"  Pray  my  dear  Friend,"  faid  he  to  me,  "  What 
M  is  the  Standard  of  Orthodoxy  ? — Is  it  the 
44  Word  of  Revelation  ?  This  fpeaks  once,  yea 
44  twice,  nay,  fome  Hundreds  of  Times,  in  our 
44  Favour."* — And  firft  and  lad,  I  am  apt  to 
think,  he  mentioned  above  an  Hundred  Texts 
of  Scripture,  to  prove  his  Point. 

P/.ul.  Out  of  this  greatN umber,  pray,  fele& 
fome  of  the  moil  plain  and  full  to  the  Pnrpofe  ; 
and  on  which  he  Teemed  to  lay  thegreateftStrefs  1 
and  let  us  carefully  examine  them. 

Ther.  There  are  many  Texts,  which  teach 

us,  that  God  has  given  his  Son  to  a  loft  World. 

Ifai*  ix.  6.    To   us  a  Son  is  given,  f  Joh.  iii. 

x  6.    God  jo  loved  the  World,  that  he  gave  his 

I  3  only 

*  D.  p.  335.        t  d.  p,  308. 


<?o  Dialogue     II. 

only  begotten  Son.  *  Other  Texts  declare  as 
follows.  Ifai.  liii.  6.  God  laid  on  him  the  Ini- 
quity of  us  all.  f  I  Tim.  i.  15.  He  came  into 
the  World  to  fave  Sinners.  1  Pet.  iii.  1 8.  "Died 
fir  the  Unjujl.  %  1  Cor.  xv.  1 .  Chrift  died  for 
cur  Sins.  |J  1  Job.  v.  9.  This  is  tbe  Record, 
that  God  hath  given  to  us  eternal  Life.  §  AEl. 
xih.  38.  To  you  is  preached  the  Remijfion  of 
Sins.  *Act  ii.  39.  The  Promife  is  to  you — and 
to  all  that  are  afar  off,  even  as  many  as  the 
.Lord  our  God  jhall  call.  ^ — In  which  Scrip- 
tures, you  fee,  Chrift  8c  all  his  fpiritualBIefTings 
are  given  and  made  over  to  Sinners,  as  fuch, 
freely  and  abfolutely  :  So  as  that  every  one  has. 
a  good  Warrant  to  believe  they  are  his  own. 
And  if  we  would  give  the  fame  Credit  to  God, 
as  my  Tenant  did  to  me,  we  need  not,  we  could 
not  doubt,  but  that  they  are  all  our  own.  _j- 

"  When  Jonah,  in  Purfuancc  of  the  divine 
"  Conrmand,  cried  and  faid,  Tei  forty  T>ays 
"  and  jNineveb  Jhall  be  overthrown"  without 
mentioning  any  byName,  "  d  It,  from  the  leafl 
si  even  unto  the  great  eft,  believed  ;"  applied  the 
Threatning  to  themfelves.  When  Mofes  fpeak- 
ing  of  the  Manna,  faid,  "  This  is  the  Bread, 
which  the  Lord  hath  given  you  to  eat-"  with- 
out mentioning  any  by  Name  ;  the  whole  Con- 
gregation 

*  D.  p,  305.        f  D.  p.  30+.         %  D.  p.  299. 
j|  !>./>.  319.      §  D.p.  319.  *  I),  p.  303. 

4.  D.  />.  298. 


Dialogue     II.  91 

gregation  fuppofed,  they  had  all  and  every  one  a 
good  Right  to  take  and  eat.  So  when  our  Sa- 
viour fays,  "  My  Father  grceth  you  the  true 
Bread  from  Heaven'9  (Joh.  vi.  32.)  alluding 
to  the  Manna,  we  may  all  and  every  one  be- 
lieve it  is  our  own.  * 

Paul.  Your  Aspasio  always  fuppofes,  that 
all  the  BlefTings  of  the  Gofpel  are  granted  ab- 
folutely  and  without  any  Condition  ;  Co  that  we 
have  nothing  to  do,  but  to  believe  they  are  all 
our  own.  Whereas,  there  is  always  a  Condition 
exprcffed,  or  implied.  For  according  to  the  con- 
flant  Tenor  of  the  Gofpel,  we  muil  fr/I  be  hi 
Chrift,  by  a  true  and  living  Faith,  before  the 
BlefTings  of  the  Gofpel  are  our's.  f — To  defcend 
to  Particulars It 


*  D.  p.  305,-307. 

f  All  Writers  on  this  Scheme  maintain,  that  Par- 
don, Grace  and  Glory  are  unconditionally  and 
abfolutely  given,  granted  and  made  over  to  all 
Sinners  of  dda?ns  Race.  And  this  abfolute  Grant 
gives  each  of  us  a  good  Warrant  to  believe  4t  Par- 
don, Grace  and  Glory  are  mine. "---Reader  Mop, 
and  think  one  Minute  -—If  the  Grant  is  not  ab- 
folute, it  does  not  make  Pardon  mine,  nor  give 
me  a  Right  tobelieve  it  mine.--  If  it  is  abfolute, 
it  makes  Pardon  mine  before  I  believe  it  j  and 
fo  I  am  jufti&ed  before  Faith. ---<•  No,"  fay  they, 

.  "  it  is  not  mine,  before  I  believe  it  mine.  But  if 
•■  /  bditve  it  mine,  it  is  mine."— -But  one  wouid 
think,  if  it  is  not  mine  before  I  believe,  1  believe 
a  Lie.     My  Sins  are  pardoned  before  I  believe, 

CT 


?2  D  I   A    L   O  G  U   E       IT. 

It  is  true,  Godfo  loved  the  JVorld  as  to  ght 
his  only  begotten  Son. —  For  what  ?  To  die  for 
us. — To  what  End  ?  That  whofoever  believeth 
in  him,  Jhould  not  perifhy  but  have  everlafting 
Life.  He  that  is  united  to  Chrift  by  Faith, 
therefore,  fhall  be  faved.  But  thofe  who  are 
out  of  Chrift,  have  no  Intereft  in  his  Salvation  ; 
but  arc  under  a  prefent  Condemnation.  Con* 
demned  already.  And  the  Wrath  of  God  a- 
bideth  on  them. — "  Pardon  is  mine." — No — 
Condemned  already.  "  God  is  reconciled  to 
me." — No — TheWrath  of  G*d  abideth  on  me. 
Job.  iii.  1 6,  18,  36.  Ic 


or  they  are  not.  If  they  are  pardoned  before 
Faith,  then  I  am  not  juftified  by  Faith,  but  before 
Faith.  If  they  are  not,  then  I  believe  a  Lie.— - 
u  No,"  fays  Mr.  Marshal,  according  to  thy 
u  Fcitk'it  fhall  be  unto  thee."--i.  e.  If  'w  without 
any  Evidence  from  Scripture,  Senfe,  or  Reafon," 
I  believe  that  to  be  truer  which  is  not  true,  it 
fhall  become  true.  This  is  the  Heart  and  Soul 
of  their  Scheme. ---Keep  this  in  conftant  View, 
fuffer  no  ambiguous  Words  to  drown  your  Mind  ; 
and  it  is  eafy  to  fee,  that  there  is  not  one  Text 
in  the  Bible  to  their  Purpofe.— Yea,  they  give 
us  an  exact  Definition  of  Ddufton,  which  properly 
confifts  in  this,  viz.  "  I  believe  fomething  to  be 
true,  which  is  not  true,  till  in  my  Imagination-  it 
feems  true  ;  and  fo  I  take  the  Comfort  of  it,  as  tho' 
it  were  true."  Whereas,  in  faving  Faith  there 
is  no  Truth  believed,  but  what  is  plainly  revealed 
in-  the  Gofpel  5  as  will  appear  prefentiy. 


Dialogue     II.  93 

It  is  true,  This  is  the  Record,  that  God  hath 
given  to  us  eternal  Life. — But — this  Life  is 
in  his  Son.  Therefore,  he  that  is  by  Faith 
united  to  Chrift,  hath  eternal  Life.  For — * 
he  that  hath  the  Son,  hath  Life. — But  thofe 
who  are  out  of  Chrift,  have  no  Intereft  in  this 
eternal  Life.  For — he  that  hath  not  the  Son, 
hath  not  Life.    1  Joh.  v.  11,  12. 

It  is  true,  That  thro'1  this  Man  is  preached 
unto  you  the  Forgivenefs  of  Sins. — But — Who 
hath  an  Intereft  in  this  Forgivenefs  ?  Who  is 
that  bleiTed  Man,  that  is  juflified  ? — Thofe  who 
are  out  of  Chrift? — No. — But — by  him  all  that 
believe,  are  juflified.  Acl.  xiii.  38,  39. 

Again,  it  is  true,  ThePromife  is  to  you. — And 
what  then  ? — Repent  and  be  baptized  every 
one  of  you  in  the  Name  ofjefus  Chrift,  for  the 
Remiffion  of  Sins. — Were  their  Sins  already 
foi  given  ?  No.  Repent  and  be  converted,  that 
your  Sins  MAT — not  becaufe  they  are,  but  that 
they  MAT— be  blotted  out.  Ad.  ii.  38,  39. 
and  i'li.  19. — But  what  was  theirState,  while  im- 
penitent ?  Except  ye  repent,  ye  Jh all  all  like- 
zvife  periflj.  Luk.  xiii.  3,  5. 

Laftly,  it  is  true,  The  whole  Congregation 
of  Ifrael  were  welcome  to  take  the  Manila  and 
eat.  And  'tis  true,  that  all  Mankind  are  wel- 
come to  receive  Chrift,  the  true  Bread,  and  eat, 
and  live  forever.  For  this  Eating  is  the  fame 
as  uniting  to  Chrift,  by  a  truexnd  living  Faith. 
He  that  eateth  my  Flefb  &  drinketh  my  Blood, 

dwelleth 


94  Dialogue     II. 

dwellelh  in  me,  and  I  in  him. — Therefore, 
He  that  eateth  me,  even  he  fJmll  live  by  me. — - 
But  what  is  the  State  of  Sinners  out  of  Chrift  ? 
Have  they  eternal  Life  ? — No.—Exceptyeeat 
theFleJh  of  theSon  of  Man  &  drink  his  Blood, 
ye  have  no  Life  in  you. — Joh.  vi.  32, — 57. 

Thus  the  veryTexts,  you  build  your  Scheme 
upon,  are  all  againft  you.  What  Warrant,  there- 
fore, has  a  Sinner  out  of  Chrift  to  fay,  "  Par- 
don is  mine,  Grace  is  mine,  Chrift  and  all  his 
fpiritual  Bleflings  are  mine"  ?  For  thefe  pre- 
cious Privileges  are  not  configned  over  to  him  in 
the  everlafting  Gofpel,  while  in  fuch  a  State. 
Nor  fhall  he  ever  have  an  Interefl  in  them,  un- 
lefs  he  is  firft  united  to  Chrift,  by  a  true  and 
living  Faith. 

Ther.  If  the  Cnrfe  of  the  Law,  which  is 
delivered  in  general  Terms,  not  mentioning 
Ther  on  by  Name,  belongs  to  Ther  on  ; 
why  do  not  the  Promifes  of  the  Gofpel,  deliver- 
ed alfo  in  general  Terms,  not  mentioning  Th  e- 
xon  by  Name,  belong  to  Ther  on  too  ?  * 
The  ISinevites,  from  the  leafi  to  the  greatejlf 
made  particular  Application  to  themfelves. 

Paul.  The  Law  curfes  none  but  thofe  who 
have  already  broken  it ;  and  the  Gofpel  pardons 
none  but  thofe  who  have  already  complied  with "" 
it.    Th  e  r  on  has  already  broken  the  Law,  and 
fallen  under  the  Cur fe  :  let  Ther  on  comply 

with 

*  D.  />.  306. 


Dialogue     II.  95 

with  the  Gofpel,  and  he  fhall  be  entitled  to  the 
BlefTing.  The  Curfe  of  theLaw  was  not  your  s, 
till  you  broke  it  :  Nor  are  the  Blefllngs  of  the 
Gofpel  your's,  till  you  comply  with  it.  Fork 
is  written,  He  that  Mieveth  not,  if  condni  J 
already.  A  Truth,  which  all  Unbelievers,  from 
the  leafl  even  unto  the  greatefl,  fhould,  after  the 
Example  of  the  Ninevites,  make  particular  Ap- 
plication of  to  thcmfelves. — 1  muft,  therefore, 
itill  repeat  it,  What  Warrant  from  the  Word  of 
God  have  you  for  your  Fakh  ? 

Ther.  Mofes  led  the  whole  Congregation  of 

Ifrael,  at  the  Side  of  the  Red-Sea,  though  the 

greatefl:  Part  of  them  were  in  a  gracelefs  State, 

to  call  God  THEIR  God.  (Exod.  xv.  2.)— 

i  And  to  confirm  them  in  this  Belief,  God  himfelf, 

I  from  Mount  Sinai,  and  generally  thro'  all  the 

!  Law  of  Mofes,  fays,  fpeaking  to  the  whole  Con* 

;  grcgation,  lam  the  Lord  THY  GOT).  (Exod. 

1  xx.2.)  And  in  theDays  of  Jeremiah,when  there 

I  was  fcarce  a  good  Man  to  be  found  among  them 

'('Jer.v.  1.)  and   the  Generality  were  devoted 

to  Idolatry,  and  obftinately  impenitent  ;  yet,  to 

the  whole   Nation   God   fays,  Turn,  O  back- 

ftiding  Children  ;  for  I  am  married  unto   you. 

(Jer.  iii.  14.)    And  he  teaches  them  to  fay,.  Jffe 

coim  unto  thee  ;  for  tbeu  art  the  Lord  OUR 

God.  (ver   22)   And  invites. them  to  look  upon 

him  as  their  Father,  (ver.  4.)    And  as  the  jfezvs 

were  all  circumcifed   at  eight  Days  old,  and  fo 

brwghc  into  Covenant  with  God,  they  had  all 

thereby 


96 


Dialogue     II. 


thereby  a  good  Warrant  to  look  upon  God  as 
their  God,  and  to  believe  that  he  was  their  Fa- 
ther, and  would  fave  them.  The  fame  may 
be  laid  of  all  baptized  Perfbns  in  the  Chriftian 
World.  * 

Pa  u l.  If  this  proves  any  thing  to  your  Pur- 
pofe,  it  proves  that  all  the  chriftlefs  Sinners  in 
Christendom,  how  wicked  foever,  altho  even 
buried  up  in  popijb  Idolatry,  arc,  if  they  are 
baptized,  all  of  them  married  to  Cbrift,  Chil- 
dren of  God,  and  Heirs  of  Heaven.  Into  what 
flrangeAbfurdities  &  Inconfiftencies  do  you  run, 
my  dear  Thee. on  ! 

As  to  Circumcifion,  \\\tjews  in  our  Saviour's 
Day  feemed  to  think,  that  it  entitled  them  to 
Salvation.  But  our  Saviour  taught  them,  that 
notwithstanding  their  Circumcifion,  they  were, 
while  unregenerate,  (Job.  iii.  3.)  and  antecedent 
to  Faith  and  Union  with  Chriir,  under  Condemn 
nation^  and  Wrath,  (per.  18,  36.)  And  St. 
Paul  affirms,  that  the  Jew,  as  well  as  Gentile, 
notwithstanding  their  Circumcifion,  flood  guilty 
before  God,  without  any  Title  to  Life,  antece- 
dent to  their  Regeneration,  &  Union  with  Chriffc 
by  a  true  and  living  Faith.  (Rom.  ii.  28,  29.  and 
iii.  1,  2,  9,  19, — 28.  Gal.  iii.  10, — 29.)  And 
the  fame  may  be  faid  of  thofe  who  are  baptized. 
As  to  the  Texts  of  Scripture  you  refer  to, 
their  trueSenfe  may  be  eafily  feen,  if  we  confider 
God's  Covenant  with  Abraham  ;  m  which,  he 

prom  i  feci 
!  M.  p.  2.X>  i'623  ib'5,    U,  f,  312,  343. 


Dialogue     II.  o7 

promifed  to  be  a  God  to  him  and  to  his  Seed. 
{Gen.  xvii.)  And  God's  Covenant  at  Mount 
Sinai,  in  which  he  took  the  whole  Nation  to  be 
his  peculiar  People.  (Exod.  xix.)  From  which, 
he  calls  himfelf  the  Lord  their  God  :  And  on 
Account  of  which,  he  is  called  their  Hujband, 
and  they  are  faid  to  be  married  to  him,  and  are 
charged  with  Whoredom  and  Adultery  for  going 
after  other  Gods  ;  And  are  invited  to  return  to 
him,  as  a  JVife  to  her  Hufband,  and  to  call  him 
their  God  and  Father.*  Not  that  they  had  any 
Title  to  Pardon,  Grace  and  Glory,  while  un~ 
circumcifed  in  Heart,  {jfer.  xxxi.  31,  32.  Rom. 
ii.  28,  29.)  With  thefe  Obfervations  in  Mind, 
it  will  be  eafy  to  underftand  the  Language  ufed 
commonly  in  thePr^fot^particularly  mHof.  ii. 
throughout. 

Ther.  But  it  is  the  proper  Bufinefs  of  Faith, 
"  to  appropriate  and  take  home  to  ourfelves  the 
"  Grace  of  Gtad,  which  lies  in  the  common  jri- 
"  definite  Grant  of  the  Gofpel."  Therefore, 
as  Pardon,  Grace  and  Glory  are,  all  of  them, 
given  and  granted  to  Sinners,  asfuch  ;  by  Faith, 
I,  a  Sinner,  take  home  thefe  Bleflings  to  myfelf, 
i.  e.  I  believe  they  are  mine.  * 

Paul.  Yes.  But,  my  Theron,  there  k  no 
fuch  abfolute,  unconditional  Grant  contained  in 
the  Bible. — Nor  do  the  Scriptures  teach,  that 
Faith  is  of  fuch  a  Nature. 

K  Ther. 


— 


*  D.  />.  305,  314,-31 


$8  Dialogue     II. 

Ther.  Yes.  But  St.  Paul  declares,  that 
Faith  is  the  Evidence  of  Things  not  feen  (Hcb. 
xi.  i.)  and  exhibits  a  clear  Demonflration  of 
our  Right  to  enjoy  them.  * 

Paul.  Faith  cometh  by  hearing,  and  hear- 
ing by  the  Word  of  God.  {Rom.  x.  17.)  If 
therefore  the  Word  of  God  gives  a  Sinner,  while 
out  of  Chrifl,  no  abfolute  unconditional  Right 
to  the  Bleflings  of  the  Gofpel,  Faith  can  tee 
none.  Faith  cannot  fee  what  is  not, — neither 
can  it  believe  without  ffvidence.  All  the  Be- 
lievers, in  St.  Paul's  Catalogue,  had  good  Evi- 
dence for  what  they  believed.  But  you  have 
no  Evidence  from  "  Scripture,  Senfe,  or  Rea* 
fon,"  for  what  you  believe  \  as  you  yourfelf  are 
obliged  to  own. 

Ther.  But  all  thofe figurative  Defcriptions 
of  Faith,  which  occur  in  holy  Writ,  imply  this 
appropriating  Belief.  \ 

Paul.  No,  my  dear  Theront,  not  one  of 
them. — Is  Chrift  viewed,  in  the  beginning  of  St. 
yohrfs  Gofpel,  as  the  Creator  of  all  Things, 
who,  under  the  mofaic  Difpenfation,  fuflained 
the  glorious  Character  of  God  and  King  of  If 
raelj  now  come  to  tabernacle  among  Men,  come 
to  his  own  People,  as  the  promifed  Mejfiah  ? 
He  is  to  be  acknowleged,  received  &  honoured 
according  to  his  Character. — But — he  ca?ne  to 
his  own,  and  his  own  received  him  not — did 

net 

*  D.  p.  318.        \  D.  p.  320. 


Dialogue     II.  99 

not  own  him  for  the  MeJJtah,  nor  believe  in, 
nor  honour  him,  as  fuch.  Altho'  he  was  indeed 
the  very  God   and  King  of  Ifrael,  who  of  old 
dwelt  in  their  Tabernacle  and  Temple  in  the 
Form  of  God,  now  come  to  tabernacle  in  Flefn 
in  the  Form  of  a  Servant  :  Yet   they  rejected 
him,    called  him    a    'Deceiver,    and  crucified 
him  for  claiming  to  be  the  Son  of  God  and  King 
of  the  j^ews. — But  to  as  many  as  received  him, 
as  the  promifed  Median,  with  all  their  Hearts, 
gave  he  Pozver  to  become  the  Sons  of  God,  even 
to  as  many  as  believed  in  his  Name — Not,  than 
believed   their  Sins  were  pardoned  without  any 
Evidence  from  Scripture,  Senfe,  or  Reafon, — 
but — that  believed  in  his  Name — Trufted    in 
his  Mediation,  Merits  and  Atonement,  that  thro' 
his  Name  they  might  obtain  Forgivenefs  of  Sins 
and  eternal  Life.  J  oh.  i.    1, — 12. — Is  Chrifl: 
compared  to  the  brazen  Serpent  f  "We  are  not 
to  believe  that  we  are  healed  ;  but  to  look  to  him 
for  Healing. — Is  he  compared  to  a  Bridegroom  ? 
We  are  not  to  believe  he  is  our  Hufband  ;  but 
as  chafte  Virgins  to  be  efpoufed  to  him,  that  by 
this  fpiritual  Marriage  he  may  become  our  Huf- 
band.— Is  he  compared  to  the  City  of  Refuge  ? 
We  are  not  to  believe  ourfelvesy^  ;  but  to 
fly  to  him  for  Safety. — Is  he  compared  to  Bread 
and  to  JVater  \  We  are  not  to  believe  ouvHim^ 
ger  and  Thirfl  are  afpivaged  ;  but  to  eat  the 
living  Bread  and  drink  the  Jiving  Water,  that 
they  may  be  fo. — In  a  Word,   Is  he  the  great 
K  2  Higfj- 


loo  Dialogue     II. 

Wgh-PrieJ},  who  has  entrcd  into  Heaven  with 
the  Blood  of  Atonement  in  his  Hand,  by  and 
through  whom  we  may  come  to  God  for  all 
Things,  in  full  Aflurance  of  Acceptance  in  his 
Name  ?  We  are  not  to  believe  thatPardon,Grace 
and  Glory  are  cur's  ;  but  to  draiu  nigh  to  God 
through  him,  that  of  God's  infinite  Grace  thro' 
him,  we  may  fo  pardoned,  fanclified  andfaved. 

Ther.  But  'David,  Job,  Habakkuk,  Paul, 
the  Counql  at  Jerufalem,  yea,  all  the  Saints 
inScripture,  nfe  this  appropriating  Language. — 
They  all  fpeak  the  Language  of  AfTurance.  * 

Paul.  And  good  Reafbn  why — For  they 
all  knew,  they  were  flncere  godly  Men,  from  a 
Confcioufnefs  to  their  own  inherent  Graces. — 
But  there  is  not  a  Saint  to  be  found  in  theBible, 
that  believes  Pardon,  Grace  and  Glory  to  be  his 
own,  without  any  Evidence  from  "  Scripture, 
Senfe,  or  Reafon."  Forgive  me,  Sir,  if  I  fhould 
fay,  this  kind  of  Faith  the  Bible  is  as  great  a 
Stranger  to,  as  to  the  Doctrine  of  Purgatory. 

Ther.  "  I  know  no  other  juflifying  Faith, 
<c  but  that  which  relates  to  the  Gofpel,  and  be- 
<;  licves  its  Report.  But  here,  I  find,  lies  the 
%t  Core  and  Root  of  our  Controverfy.  This  is 
"  the  precife  Point  to  be  fettled  j  what  it  is  to 
"  believe."  f 

Paul.   No,  ho,  my  dear  Ther  on,  "  the 

Gore  &  Root  of  the  Conn-overly"  lies  not  here. 

You  ought  to  believe  the  "  Report  of  the  Gof- 

. pel," 

*  D.  p.  325,-327.    "    f  D.  p.  528. 


Dialogue     II.         101 

pel,"  and  all  the  Truths  of  the  Gofpel,  with  a 
full  Affurdnce  ;  yea,  with  all  the  full  Ajju- 
rance  of  Faith.  But  P  rot  eft  ant  Writers,  for 
above  thefe  hundred  Years,  have  been  teftifying 
againfl  your  kind  of  Faith,  becaufe  the  Thing 
believed  is  not  contained  in  the  Gofpel.  The 
Gofpel  makes  no  fuch  Report.  But  the  Thing 
believed  is  a  Lie.  Here,  my  Friend,  here  lie? 
"  the  Core  and  Root  of  the  Controvcrfy,"  asMr. 
Ma rshal  well  knew ;*and  it  is  a  little  fl range,, 
that  your  Aspasio  fhould  not  know  it  too. — 
However,  pray  tell  me  what  you  mean,  by  be- 
lieving the  Report  of  the  Gofpel. 

Ther.  "  The  Lord  declares  by  his  Prophet, 
"  I,  even  I  am  be,  that  blottetb  out  thy  Tranf- 
"  greJJions.  To  believe,  is  to  fubferibe  this 
"  Declaration  ;  to  fubferibe  it  with  our  Hand, 
44  and  profefs  with  our  Heart,  Lord,  it  'is  done, 
"  as  thou  hajl  /aid/9  My  TranfgrefTions  are 
blotted  out.  f 

Paul.  But  my  dear  Theroic,  this  Decla- 
ration was  made  above  two  Thoufand  Years  ago, 
Do  you  date  your  Juftiflcation  fo  far  back  ?  Or 
do  you  think,  the  Words  have  had  any  new 
Meaning  put  to  them  by  God,  of  late  ;  which, 
two  Thoufand  Yrears  ago  they  did  not  mean  ? 

Ther.  No.  I  appropriate  and  take  home 
the  BlefTing  to  my/elf :  And  fo  believe  the  Re- 
port of  the  Gofpel. 

K  3  Paul*.. 

*  M.  p.  1 66.        f  D.  p.  329, 


J  02  D*I    A    L  0  G   V    E       II. 

Pa  ul.  This  is  not  to  believe  what  theGofpel 
reports ;  but  rather  to  make  a  new  Gofpel.  Thi-s 
is  not  to  believe  the  Truths  already  revealed  ; 
but  to  make  a  newRevelation.  That  theTranf- 
greflions  of  T heron,  a  chrifllefs  Sinner-  are 
blotted  out,  is  not  taught  in  this  Text,  nor  in  any 
Text  in  all  the  facred  Volume,  as  you  yourfelf 
very  well  know.  And  if  this  be  what  you  menu 
by  an  appropriatingFaitb,  then  M r.M  a r shai/s 
Account  of  it  is  very  jufi  :  it  is  a  believing  with* 
out  any  Evidence,  from  u  Scripture,  Senfe,  or 
Reafon."*  Ther. 

*  The  whole  Party  maintain,  with  IVendclinm,  that 
in  the  firft  direct  Acl  of  Faith,  I  believe  "  my  Sins 
are  forgiven."  And  the  whole  Party  afTert,  that 
before  T  believed  it,  "  my  Sins  were  not  forgiven." 
Therefore  the  whole  Party  muft  concede,  with 
Mr.  Marshal,  that  the  Thing  I  believe,  "  was 
not  true  before  I  believed  it-"  And  confequently, 
that  1  do  believe  it  "  without  any  Evidence  from 
Scripture,  Senfe,  or  Reafon."  For  if  it  was  not 
true,  there  could  be  no  Evidence  of  its  Truth. 
And  yet  the  whole  Parry  pretend  to  ground  their 
Belief  upon  Scripture.  So  that  this  is  the  ftrangeft 
Scheme  of  Religion  in  this  Refpedt,  that  ever  was 
advanced  in  the  Chrillian  World. ---The  thing  I 
believe  as  true,  is  not  true  before  I  believe  it  ; 
and  yet  I  believe  it  becaufe  it  is  true  !  It  is  not 
contained  in  Scripture  ;  yet  I  b  Tieve  it,  becaufe 
it  is  contained  in  Scripture  !  I  know,  it  is  no  Part 
of  the  Gofpel-Revelation  ;  yet  1  venture  my  Soul 

.  upon  it  for  Eternity,  as  the  very  Gofpel  of  Chriit  ! 
Now,  how  do  thefe  Men  feel  fatisned  in  them- 

h\\cst 


■■ 


Dialogue     II.         103 

Ther.  But  Chrift  has  exprcfly  promifed, 
that  according  to  my  Faith,  fojball  it  be  to  me. 
Matth.  ix.  29.  * 

Paul.  Believe  ye,  that  1  am  able  to  do  this  f 
kid  Chrift  to  the  two  blindMen,who  cried, Thou 
Son  of  Dzx\d,have  Mercy  on  us. — They /aid  un- 
to him,Yea,Lord.  To  be  fure,they  had  fuflieient 
Evidence,  to  believe  it,from  theMiracles  he  had 
already  wrought.  On  which  our  Saviour  touch- 
ed their  Eyes  :  hy\v\g,Ac  cor  ding  to  your  Faith, 
be 

*  M.  />.  247. 

fdves,  in  believing  fuch  Inconfiftences  ?  Why 
thus-  —  "  The  Gofpel  makes  an  abfolute  uncon- 
"  ditional  Grant  or*  Pardon  and  Salvation  to  all 
<c  the  finful  Race  of  Adam  :  But  I  am  a  Sinner 
cs  of  Adam's  Race  :  Therefore  Pardon  and  Sal- 
"  vation  are  mine."— But  then,  one  would  thisk, 
they  were  mine,  berore  I  believed  it,  and  whether 
1  believed  it,  or  no.  If  theGrant  doth  not  make 
them  mine,  why  do  1  believe  they  are  mine  ?  If 
the  Grant  does  make  them  mine,  then  they  are 
mine  before  I  believe  :  And  fo  we  are  not  juftified 
byFaitb,  butBEFORE  Faith, contrary  to  the  whole 
Tenor  of  Scripture.  No,  fay  fome,  u  I  have  by 
Grant  a  Common,  but  not  a  Saving  Intereft."  But 
the  thing  granted  is  "  Salvation  :"  and  the  Grant 
is  abfolute:  Therefore  "  I  fhall  be  faved."  I, 
~ought  to  believe,  that  "  I  (hall  be  faved  :"  Yea, 
they  fay,  ImakeGoda  Liar,  if  I  do  not ;  but  furely, 
if  I  believe  1  jhall  be  Javed,  I  believe  I  have  a  Saving 
Inter ejl.  And  fo,  1  believe  I  have  by  the  Grant, 
what  I  know  is  not  contained  in  the  Grant  :  and 
fo  believe  K  without  any  Evidence,  from-  Scrip- 
ture^ 


104  Dialogue     II. 

be  it  unto  you. — And  what,  my  Theron,  is 
this  to  your  Pnrpofe  I  who  have  no  Evidence, 
from  Scripture,  Scnfe,  orReafon,  for  what  you 
believe.  Our  Saviour  never  told  Sinners,  that 
if  they  would  believe  Pardon,  Gr.^c  and  Glory 
were  theirs,  it  fhould  be  unto  them  according  to 
their  Faith  :  but  frequently  taught,  that  many 
who  believed  Co,  would  finally  bedifappointed. 
Mattb.  vii.  21, — 27.  Luk.  xiii.  24, — 30. 

Ther. 


ture,  Senfe,  or  Reafon."  And  yet  I  ground  my 
Belief  wholly  upon  Scripture.— -They  fay,  "  The 
M  Grant  makes  it  mine,  fo  as  to  give  me  a  Right 
"  to  believe  it  mine,  and  claim  it,  and  porTefs  it 
"  as  mine."  But  then,  I  ouglu  to  believe  it  mine 
precijely  in  the  fame  SENSE,  in  which  the  Grant 
makes  it  mine.  Thus,  if  the  Grant  makes  it 
mine  as  being  a  Child  of  Adam  ;  then  I  ought  to 
believe  it  mine,  as  knowing  1  am  a  Child  of 
Adam.— -If  the  Grant  makes  it  mine,  only  as  be- 
ing in  Chrifi  ;  then  I  ought  to  believe  it  mine, 
only  as  knowing  that  I  am  in  Cbrtft^~\i  the 
Grant  only  makes  a  Common  Intereft  mine  ;  then 
I  ought  to  believe  a  Common  Interert  only  to  be 
mine.-— If  the  Grant  makes  a  Saving  Jntereft 
mine  ;  then  I  ought  to  believe  a  Saving  Intereft 
mine.  And  what  is  mine  by  Grant,  if  the  Grant 
is  abfolute,  is  mine  before  I  believe  it,  and  whether 
I  believe  it,  or  not. ---No,  lay  they,  "  It  is  not 
"  mine  before  I  believe  •,  and  yet  I  muft  believe 
u  it  mine.  I  have  no  Evidence  from  Scripture  ; 
"  and  yet  my  Faith  is  wholly  founded  on  Scrip- 
"  ture.     The  Scripture  fays  no  fuch   thing  any 

"  where.  $ 


Dialogue     II.  105 

Ther.  Yes,  ourSaviour  exprefly  faidjf^hat 
things  foever ye  defire  zvhenye  pray  ,beli  eve  that 
ye  receive  them,  and  ye  Jh all  have  them.  Mar. 
xi.  24.  * 

Paul.  Our  Saviour  had  curfcd  the  barren 
Fig-tree,  and  it  was  dried  up  from  the  Roots. 
Ac  which  his  Difciples  wondering,  our  Saviour 

told 

■    ■  ■  ■       I.*  -■    n  1 . ...  1 .   . ..      - 

44  where;  andyet  the  Scripture  plainly  fays  this 
44  thing  in  hundreds  of  Places.  MySins  are  not 
44  forgiven  ;  and  yet  I  makcGod  a  Liar,  if  I  do  not 
44  believe  they  are  forgiven.  It  is  not  true,  as 
44  yet,  nor  do  I  know  it  ever  will  be  true ;  but  I 
"muft  believe  it, without  anyEvidence  fromScrip-» 
44  ture,  Senfe,  or  Reafon  :  And  in  fo  doing  I  bei- 
44  lieve  the  Report  of  the  Gofpel  ;  altho'  the 
44  Gofpel  never  made  fuch  a  Report."  If  I  can 
believe  ail  thefe  Contradictions  with  all  my  Hearty 
-  I  am  a  true  Believer,  and  fhall  be  faved.  If  not, 
1  am  blind*  carnal,  legal  ;  and  finally  mud  fufifer 
the  Pains  of  eternal  Damnation  for  my  Unbelief--- 
The  Infidels  of  the  Age  ( and  no  wonder  Infidelity 
prevails)  itand  by  ;  hear  the  Difpute  ;  fhake  their 
Sides  :— The  Devil  fays,  44  So  I  would  have 
it. "---The  Daughter  of  Zioa  puts  on  Sackcloth, 
looks  up  to  Heaven,  and  cries,  '4  Haft  thou  for- 
44  faken  the  Earth,  O  Lord  !  When  wilt  thou 
44  return  and  fcatter  thefe  Clouds  ;  and  caufe 
M  Light  to  break  out,  fpread  and  prevail  ;  and 
44  Darknefs  and  Error  to  flee  away  !  Oh  when 
44  (kail  that  blefled  Day  come,  that  the  Knowledge 
44  of  the  Lord  /hall  fill  .the  Earth,  as  the  Waters  cover 
44  the  Sea  !  When  (hall  Satan  bt  bound,  that  he  may 
44  deceive  the  Nations  no  more  /"~ 
*  M.  p.    174. 


io6  Dialogue     II. 

told  them,  that  whenever  they  were,  called  to 
perform  any  miraculous  Works,  and  were  look- 
ing up  to  God  to  do  them,  they  mud  firmly  be- 
lieve he  would  do  the'  thing,  how  great  foever 
it  was,  even  altho'  as  difficult  as  to  remove  a 
Mountain  and  caft  it  into  the  Sea.  And  it  is 
plain,  they  had  Sufficient  Evidence,  for  fuch  a 
Belief  :  as  they  knew  that  God  almighty  flood 
engaged  to  effect  the  miracu}'Ais  Works,  which 
he  had  commiflioned  them  to  declare,  fhould  be 
done.  Mar.  xi.  20, —  24. 

Ther.  But  thevApoftle  James  directs  all 
Chriftians,  even  when  praying  for  divine  Wifdom 
and  Grace,  to  ajk  in  Faith,  nothing  wavering. 
Jam.  i.  6.  f 

Paul.  To  ajk  in  Faith— An  the  Faith  of 
what  ?  Of  Truths  revealed  in  the  Gofpel,  con- 
cerning the  Way  of  our  Accefs  to  God  in  the 
Name  of  Chrift,  our  great  High-Prieft,  &  God's 
Readinefs  to  hear  and  anfwer  all  Requefts,  a- 
greeable   to  his  Will,   put  up  unto  him  in  his 
Name.  ThefeTruths  ought  to  be,  thefe  Truths 
muft  be,  firmly  believed.     But  in  order  to  our 
going  to  God  in  full  AfTurance  of  Faith,  there 
is   no  Need,  I  hope,   that  we  believe  as  true, 
Things,  the  Truth  of  which  we  have  no  Evi  - 
dence  of,  "  from  Scripture,  Senfe,  or  Reafon.'' 
Read  the  fecond  Chapter  of  this  Epiftle,  and 
you  may  fee,  theApoflle  James  was  no  Friend 

to 

+  D.  />.  342. 


Dialogue     H.  107 

tozprefumptuous  Faith,  a  Faith  built  on  no  Evi- 
dence. *•- 

Ther.  Butlaminvit  .'.  in  the  moft  arTe&io- 
nateManner,  to  believe  that  Chi  id  loves  me  and 
will  fave  me,  in  2  Cor.  v.  20.    ««  As  tho*  God 
44  did  befcech  you  by  us,  we  pray  you  in  Chrijl's 
44  Stead,   be  ye  reconciled  to  God.     "   Hark  ! 
"  'Tis  the  Voice  of  infinitely   rondefcending 
"  Love,  fpeaking  by  his  Ambaflador — Sinners, 
44  accept  my  great  Salvation.     Enjoy  what  I 
41  have  purchafed  for  you,  by  my  dying  Agonies. 
44  Do  not fufpecl  myKindnefs,  or  refufe  myGifts. 
€i  This  will  wound  me  deeper,  than  the  Spear 
14  which   pierced  my  Side." — O   the  Grace  of 
44  our  exalted  King  ! — After  all  this,  can  I  en- 
44  tertain  the  \ea{\'7)oubt,  whether  I  have  a  Per- 
44  miflion  to   believe  firmly  ?"  * — "  Did    the 
"  Judge  ever  befeech  a  condemned  Criminal,  to 
44  accept  of  Pardon  ?  Does  thcCreditor  befeech  a 
" ruinedDebtor,to  receive  anAcquittance  in  full? 
"  Yet  our  ahnigbtyhord,  and  our  eternal  Judge, 
ct  not  only  vouchfafes  to  offer  thefe  Blelfings, 
*4  but  invites  us — intreats  us — with  the  mod: 
"  tender  and  repeated  Importunity  folicits  us — 
"  not  to  reject  them."  f 

Paul.  In  thefe  Words  you  are  invited  to  be 
reconciled  to  God  ;  and  not,  to  believe  that  God 
•is  reconciled  to  you.  You  may  be  e'en  ravifhed, 
to  think  of  the  one,  but  ftill  be  fo  inattentive  to 

the 

*  D-/>-  35°'        t  D.  Edit.  ift.  Vol.  I  ^.132. 


io8  Dialogue     II. 

the  other,  as  not  to  take  any  Notice  of  it,  altho 
before  yon,  in  one  of  the  mod  remarkable  Texts 
in  the  Bible, 

Ther.  But  we  are  ftric*tly  commanded  by 
God  himielf,  to  believe  on  the  Name  of  his  Son 
ye/us  Chrift  (t  Joh.  iii.  23.)  and  have  God's 
Promife  and  Oath  to  allure  us,  we  fliall  certainly 
be  faved,  if  we  do.  "* 

Paul.  True.  Yet  Chrift  has  never  taught 
us,  that  Faith  confifts  in  believing,  that  "  Par- 
don is  mine,  Grace  is  mine,  Chrift  and  all  his 
fpiritual  Bleflingsare  mine."  But  has  given  ns 
the  ilrongeft  AiTurance,  that  many  who  are  very 
confident  of  their  Titleto  Heaven,  fliall  finally 
go  to  Hell.  Math.vn.  22. 
.  Ther.  Yes,  Sir,  fufTer  me  in  my  Turn  to  put 
on  the  Airs  of  AiTurance,  and  to  affirm,  that  this 
is  that  very  Notion  of  Faith,  which  was  taught, 
and  which  was  approved  as  genuine,  by  our 
blefTed.  Saviour. — For — "  our  Lord  bears  this 
"  Teflimony  concerning  Thomas  ;  Thomas, 
"thou  haft  believed.  Now  then,  I  think,  we 
*'  have  got  an  infallible  Touchftone.  Let  us 
u  examine  what  that  is,  which  Jefus  Chrift  calls 
"  believing.  Whatever  it  be,  it  is  die  Determi- 
"  nation  of  Truth  itfelf ;  and  fhould  pafs  for 
"  a  Verdict,  from  which  there  lies  no  Appeal. 
4*  And  this,  this  is  the  ConfefTion  of  Thomas, 
**MyLORT>,  and  My  GQT>  !  This,  this 

u  expreiTes, 

*  D.  />.  350,-353' 


.Dialogue     II.  109 

"  expredbs,  what  our  divine  Matter  calls  Be* 
"  lieving.  When,  therefore,  we  con^cfs  with 
"  our  Lips,  and  are  perfuaded  in  our  Hearts, 
•*  that  Jefus  is  our  Lord,  who  bought  us  with 
"  his  Blood  ;  that  Jefus  is  our  God,  who  will 
"  exert  all  his  adorablePerfecYions  for  ourGood  ; 
"  then  we  truly  believe.  We  believe,  in  our 
44  Saviour's  Scnfe  of  the  World  ;  we  have  that 
u "Faith,  which  He  allows  to  be  genuine."  * 

pAUL.-s-Pray,  my  dear  The r on,  as  your 
All  lies  at  Stake,  your  All  for  Eternity,  do  take 
the  Bible,  and  read  the  whole  Paragraph,  with 
the  Heart  of  an  boneft  Man. 

Ther.  I  will. — Heaven  forbid,  I  mould  act. 
a  difnonelt  Part,  in  an  Affair  of  fuch  infinite  Im- 
portance ! — Job.  xx.  24.  But  Thomas,  one  of 
tbe  twelve, — was  not  with  them  when  Jefus 
came.  Ver.  25.  Tbe  other 'Difci pies  therefore 
/aid  unto  hi  in,  We  have  fe  en  the  Lord.  But 
he  J aid  unto  them,  Except  I  fhall  fee  in  his 
Hands  the  Print  of  theNails,  and  put  my  Fin- 
ger  into  the  Print  of  theNails,  and  thru]}  my 
'  Hand  into  Iris  Side,  I  will  not  believe.  Ver.  2  6. 
And  after  eight  'Days,  again  bis  Difciples~ 
were  within,  and  Thomas  with  them.  Then 
came  Jefus ,  the  Doors  being  fiut,  and  flood  in 
the  Midfl,  and  fat  dt  Peace  be  unto  you.  Ver. 

27.     Then  faid  be  to  Thomas,  Reach  -hither 

thy  Finger.,  and  behold  my  Hands  ;  and  reach 

hither  thy  Hand,  &  thrufl  it  into  my  Side  :  And 

L  Jje 

"7*  D.  p.  229,  230".*"" 


*I0  DIALOGUE       II. 

be  notfalthkfs,  but  belitvtrig.  ,Ver.  28.     And 

Thomas  anfivcred,  &  /aid  unto  him,  My  Lord, 
<ind  my  Cod.  Yer.  29.  J  ejus  /aid  unto  htin, 
Thomas,  becaufe  thou  haft  fieri  me,  thou  haft 
believed  :  Bleffed  are  they  that  have  not  fee  n, 
and  yet  have  believed. 

Paul.  No  Comment  /is  needed.     It  is  im- 
poilible,  the  Senfe   of  the  Words  can  be  made 
plainer.      The  thing  that  'Thomas  was  fo  faith- 
Jcfs   about,  was  not  his  particular  Inter  eft   in 
Chrift  ;   nor  was  this  the  thing  lie  believed,  that 
Ghrift  died  for  him  in  particular. — But  trie 
Refurreclion  of  Chrift  was  the  thing,  the  only 
thing,  inQueftion  with  him. —  Over-joy'd  to  fee 
him,   feel  him,  hear  him,   know  him, — in    the 
Language  of  fervent  Love,  ready  to  clafp  him 
in  his  Arms,  he  cries  out,  My  Lord,    and  my 
God  t — Thus  then  ftands  the  Argument.     Be-* 
caufe  Thomas  believed,  that  Chrift  was   r'tfen 
from  the 'Dead,  on  the  cleared  Evidence;  there- 
fore juftifying  Faith  confifls   in  believing,  that 
"'  Pardon  is  mine,  Grace  is  mine,  C^hrift  and  all 
his   fpiritual  Bleftings  are  mine,"  without  any 
Evidence  at  all,  from  "  Scripture,Senfe,  orRca- 
fon." — MydearTHERON,was  cverBook  abu fed 
and  perverted,  in  this  apoflate  World,  one  half 
fo  much,  as  is  the  holy  Bible  ! 

The ,1.  But  is  it  not  true,  with  Relation  to 
every  Sinner,  and  fo  with  Relation  to  me,  that 
'.*  Chrift  has  bought  me  with  his  Blood,  and  will 
exert  all  his  adorable  Perfections  for  my  Good  \%\ 

Paul. 


Dialogue     II.  in 

Paul.  Mud  I  again  put  you  in  Mind  of 
what  your  favourite  Author  fo  plainly  affirms  ? 
M  We  have  no  abfolute  Promife  or  Declaration 
"  in  Scripture,  that  God  certainly  will  or  doth 
V  give  Chriil  and  his  Salvation  to  suy  one  of  us 
14  in  particular  ;  neither  do  we  know  it  to  bo 
"  true  already,  by  Scripture,  Senfe,  or  Ren  fori, 
"  before  we  allure  ourfelves  or  it. —  Our  Aflii- 
li  ranee  is  not  impreffed  by  any  Evidence  of  the 
u  thing  ;  but  we  mud  work  it  out  in  ourfelves 
i;  by  the  Ailiftance  of  the  Spirit  of  God." — And 
that  your  Aspasio  not  only  likes  the  Book  in 
general,  but  heartily  approves  of  this  Paflagc  in 
particular,  you  may  be  affurcd,  from  the  Notice 
he  has  taken  of  it,  in  his  Preface  to  Mr.  Ma;<- 
sh.\l's  My  ft  cry. 

Titer.  Yes.  And  I  approve  -it  too.  For  I 
never  fuppofed,  it  was  any  where  taught  in 
Scripture,  that  "  (Thrift  has  bought  me  with  his 
Blood,  and' will  exert  all  his  adorable  Perfections 
for  my  Good,"  and  fo  certainly  lave  me  in  par- 
ticular. I  know,  there  is  no  fuch  thing  affirmed 
in  Scripture.  I  never  pretended  there  was.  And 
you  have  mifreprefented  our  Scheme,  in  fup- 
pofing  it  follows  from  what  we  aflirm-of  the  free 
Grant  of  the  Gofpel,  that  we  are  juftified,  a- 
dopted  and  entitled  to  eternal  Glory,  before  wo 
believe.  We  hold  no  fuch  thing.  There  is  no 
fuch  thing  revealed  in  the  Oracles  of  Truth. 
And  indeed  if  there  was,  1  Zhou  Id  not  need  any 
fpecial  AlTiflance  of  the  Spirit  in  the  Work  of 
I-   2  Ifclic'cinz. 

a 


112  DlALOGUfc'II. 

believing.     That  I  mould  be  faved,  would  be 
as  plain  a  Truth  as  any  other  in  the  Bible.    And 
did  I  believe  the  Scriptures  to  be  true,  I  could 
not  doubt  of  this,  any  more  than  of  any  other 
plain  Truth  therein  contained.     Whereas,  you 
know,  it  is  impoflible  for  a  Man,  altho  he  is 
fatisfied  the  Bible  is  the  Word  of  God,  merely 
by  his  own  Strength  and  Reafon  to  bring  himfelf 
to  believe,  unlefs  the    Spirit,  flrft,  -witnejfes 
-with  his  Spirit  that  he  is  a  Child  of  God. — 
Becaufe,   before  this,  we  have  no  Evidence  of 
the  thing  from  Scripture,  Senfe,  or  Reafon.   But 
when  "  the  divine  Spirit  brings  Chrift  and  his 
**  Righteoufnefs  nigh  unto  us,  in  thePromifeof 
"  the  Gofpel  ;  clearing  at  the  fame  Time  our 
"  Right   and  Warrant   to   intermeddle   with- 
"  all,  without  fear  of  viciousIntromifTion  ;"  then 
wc  can   appropriate,  what  lies  in  the  general 
Promife,  to  ourfelves  in  particular  :  And  then 
we  can  fay,  **  Pardon  is   mine,  Grace  is  mine, 
Chrift  and  all  his  fpintual  Bleflings  are  mine." 
And  then  we  can  fee  "  our  Title   perfectly 
clear."  * 

Paul.  O  my  dear  Theron  !  and  thus,  at 
laft,  you  give  up  your  Warrant  from  the  written 
Word  ;  f  as  in  Fact  there  is  no  fuch  thing  con- 
tained 

*  D.  p.  295,  362. 
•f  You  give  up  your  Warrant  from  the  written  IVord--- 
By  the  firft  direct  Act  of  Faith,  antecedent  to  any 
Reflection,  I  believe  that  "  God  is  reconciled  to 

me," 


Dialogue     II.  113 

tained  in  the  Bible  ;  and  now  your  Recourfe  is 
to  the  Spirit. — But,  if  in  Fact  the  written  Word 
gives  you  no  Warrant  for  this  Belief, — if  in  Fact 
you  have  no  Right  by  iheBible  to  lay  rhisClaini, 
the  Spirit  of  God  has  nothing  to  do  in  theCafe. 
He  cannot  clear  up  a  Right,  where  there  is  no 
Right  to  be  cleared  up.  He  cannot  clear  up  a 
Warrant,  where  there  is  no  Warrant  to  be  cleared 
up. — I  grant,  it  is  the  Office  of  the  holy  Spirit, 
to  open  our  Under/landings  to  under  ft  and  the 
Scriptures,  and  to  open  our  Eyes  to  behold  the 
-wonderful  Things  in  God }t  Law.  But  it  is  not 
the  Office  of  the  holy  Spirit,  to  open  our  Eyes 
to  fee  Truths  in  the  Bible,  which,  in  Fact,  are 
L  3  not 

me."  (D.  p.  169.  362  ) ---If  this  fuppofed  Truth 
was  contained  in  &  taught  by  the  written  Word, 
it  was  true  before  I  believed  it — as  all  grant.--- 
And  (o  God  was  "  reconciled  to  me"  before\\\Q 
firft  Act  of  Faith. ---But  they  fay,  it  was  not  con- 
tained there,  it  was  not  true,  God  was  not  "  re- 
conciled to  me"  before  I  believed. ---But  God's 
Word  does  not  warrant  me  to  believe,  as  Truth, 
any  Proportion,  theTruth  of  which  is  not  taught 
in  his  Word.-— All  the  Truths  contained  in  his 
Word,  I  ought  to  believe.  But  I  have  no  Right 
to  add  or  iimintjk.  Deut.  xii,  32.  7bou  Jhalt  °not 
add  thereto,  nor  dimimjh  from  it.  Rev.  xxii.  18.  If 
any  Man  Jhall  add  unto"  thefe  Things,  God  Jhall  add 
unto  him  the  Plagues  that  are  written  in  this  Bock.  IF 
we  add^  to  God's  Word,  we  have  no  Warrant 
from  God's  Word   to  believe  our  Additions  to  be 

**£*£  .If    any    doubt   of  flfo    ^t  them  teajd 
iTheJf.   i!,    it,  , 


1 14         Dialogue     II. 

not  there.  It  is  not  the  Office  of  the  holy  Spi- 
rit, to  make  us  believe  a  Lie  ;  that  is,  believe 
that  the  Bible  teaches  what  in  Fact  it  does  not 
teach  ;  or  to  make  us  new  Revelations,  no  where 
contained  in  Scripture,  on  which  to  venture  our 
Souls  for  Eternity.  Nor  is  it  the  Bufinefs  of 
Faith,  to  believe  thefc  new  unfcriptural  Reve- 
lations, but  only  to  believe  with  all  our  Hearts 
the  Truths  already  revealed. — Or,  to  ufeyour 
own  Words,  "  1  know  no  other  juftifying  Faith, 
but  that  which  relates  to  the  Gofpel,  &  believes 
its  Report" — But  here,  Sir,  lies  the  Wound  of 
your  Faith,  and  this  is  "  the  Core  and  Root  of 
the  Controversy,"  that  the  Thing  which  you  be- 
lieve, is  not  revealed  in  the  Bible,  nor  is  there 
any  Evidence  from  Scripture,  of  the  Truth  of 
it, — And  this  you  know — this  you  own — and 
yet  ftill  will  perfift  in  believing  it,  "  without  any 
Evidence  from  Scripture,  Senfe,  or  Reafon." 
And  to  help  yourfelf  out,  you  call  in  the  Aid  of 
the  Holy  Spirit,  to  teflify  to  a  Thmgunrevealed, 
to  a  Lie,  a  known  Lie  ;  to  teftify  that  fomething 
is  contained  in  Scripture,  which  you  know  is  net 
contained  there — That  with  full  Aflurancc,  you 
may  fay,  "  Pardon  is  mine,  Grace  is  mine,  Chrift 
"  and  all  his  fpiritual  Bleflings-  are  mine — con- 
"  flgned  over  to  me  in  the  evcrlafting  Gofpel" — 
"  a  Title  perfectly  clear," — "  without  any  Evi- 
"  dence  from  Scripture,  Senfe,   or  Reafon."* 

Oh 

i  -  —  -■* — 

•  D.  p.  269.  362.   M.  p.  173. 


Dialogue      II.  uy 

Oh  my  dear  Theron  ! — In  Matters  of  this 
Importance,  it  does  not  become  us  to  iooth  and 
flatter  ;  but  to  fpeak  the  Truth  in  Upright- 
nefs. — Did  you  profefs  to  be  an  Antinomian, 
and  openly  declare,  **  that  the  Elect  were  judi- 
"  fled  from  Eternity,  or  at  lead  from  the  Death 
w  of  (Thrift  ;  that  the  holy  Spirit  reveals  to  the 
"  Elect  their  Judification  in  God's  own  Time ; 
"  and  that  juftifying  Faith  confifts  in  believing 
"  this  new  Revelation ;"  then  your  Scheme, 
however  inconfiftent  withScripture,  would  feem, 
at  lead,  to  be  confident  with  it f elf.    But  now,  as 
you  ftateThings,you  are(forgive  memyTHERON) 
you  are,  I  fay,  neither  confident  with  Scripture, 
nor  with  yourfelf. — And  your  drefTing  up  ex- 
perimental Religion  in  this  Light  (while  Armi- 
nians,  Pelagians,  Socinians,  and  Infidels  laugh 
at  the  Delufion)  tends  only  to  embolden  fclf- 
confident  Hypocrites  ;  and  to  leave  the  poor 
awakned  Sinner,  that  has  any  common  Henedy 
in  his  Heart,  in  a  more  bewildered  Cale  than 
ever.     Or  if,  by  your  charming  and  affectionate 
Manner  of  Addrefs,  the  poor  blind  Sinner  is  in- 
duced to  believe  you,  he  is  in  infinite  Danger  of 
being  led  to  fettle  on  a  falfe  Foundation,  to  his 
eternal  Rttin.     For,  having    once  believed, — 
oh  dreadful  Thought  ! — having  once  believed, 
he  muft  never  doubt  again.     He  mud  watch 
and  pray,  fight  and  drive  againd  T>oubts,  with 
all  his  Might,  as  the  dreadful  *dgag,  that  muft 

be 


1 1 6  Dialogue     II. 

be  purfued  with  Fire  &r  Sword.  *  Thar  being 
once  deluded,  it  is  a  thoufand  to  one,  but  he 
lives  and  dies  in  his  Delufion  ! 

Ther.  But  does  not  the  holy  Scripture 
exprefly  fpeak  of  the  JVitnefs  and  Seal  of  the 
Spirit  ?   Rom.  viii.  16.  Eph.  i.  13. 

Paul.  Yes,  it  does. — But  never — never — 
as  what  any  had  before  Faith  and  Juftification  : 
as  is  the  Cafe  with  you.  Ye  zuerefealed,  fays 
the  Apoflle  to  the  Ephefian  Saints.  But  when  T 
Before  they  believed  ?  No.  AFTER  that  ye 
believed,  ye  zvere  fealed.  Eph.  i.  13.  And  had 
they  this  Spirit  of  Adoption,  before  they  were 
already  Children  ?  No.  But,  becaufe  ye  are 
Sons — becaufe  ye  are  alreadyMembers  of  God's 
Family,  therefore,  God  hath  fent  forth  the  Spi- 
rit of  his  Son  into  your  Hearts,  crying,  Abba, 
Father.  Gal.  iv.  6. 

'  So  that  I  mull:  needs  tell  you,  my  dear  The- 
R  on,  there  is  not  oneTittle  in  theBible  to  coun- 
tenance your  Scheme  :  But  it  is  all-over  Incon- 
sistence, Falfehood  and  Delufion.  And  if  your 
Heart  is  no  better  than  your  Head,  you  are  in 
an  infinitely  dreadful  State. — What  your  Heart 
is,  I  do  not  pretend  to  fay.  This  does  not  be- 
long to  my -Province. — But  x\\f  Scheme  of  Re- 
ligion you  plead  for,  leads  directly  toDeft  ruction. 
And  would  thatPilot  be  efteemed  an  honeflMan, 
who,  for  fear  of  giving  Offence,  fhould  fit  filenr, 

and- 
.        —       .I. 

*  £>.  P-  342,  343* 


Dialogue     II.  117 

and  fuller  the  Ship  to  run  upon  the  Rocks, — . 
Rocks  underWater,  which,  he  knew,  would  dafh 
the  Ship  to  Pieces  in  a  Moment, if  not  avoided  ? 

Ther.  But — is  it  not  impojjlble,  to  truft  in 
Chrift,  uniefs  firjl  we  believe,  that  Chrift  and 
all  his  fpiritual  BlefTings  are  ours  *' * 

Paul.  What  would  you  think,  my  dear 
Ther  on,  of  a  Neonomian,.  or  A r mini an,  to 
whom  you  were  opening  the  Way  of  Salvation 
by  free  Grace  through  Jefus  Chrift,  if  he  fhould 
thus  reply  ?  "  It  is  impojjlble  to  trujl  in  Chrift 
"  and  free  Grace,  unlefs  yfr/?,  for  our  Encou- 
"  ragement,  we  are  confeious  our  Lives  are  re- 
*'  formed,  our  Sins  repented  of,  and  that  we  are 
"  difpofed  fincerely  to  endeavour  to  do  ourDuty. 
"  Were  I  thus  prepared,  I  fhould  dare  to  truft 
ig  in  Chrift,  and  could  hope  that  God  would  ac- 
"  cept  me  through  him.  But  without  thefe 
"  good  Qualifications,  it  is  impoflible,  1  fliould 
"  dare  to  truft  in  Chrift." 

Ther.  I  fhould  fuppofe,  that  his  own  Righ- 
teoufnefs  was  really  at  the  Bottom  of  his  Faith, 
and  the  very  Thing  that  encouraged  him  to  be- 
lieve. And  fuch  a  Man  does  not  fo  properly 
truft  in  Chrift,  as  in  his  ownRighteoufnefs.  And 
a  Faith  built  on  a  falfe  Foundation,  is  certainly 
a  falfe  Faith. 

Paul.  And  pray,  my  T heron,  what  is  it, 
that  encourages  you  to  truft  in  Chrift  ?  Not  any 

Truths 

mi,        11  — ■ ■"  - 

*  D.  p.  312, 


I  2  8  D    I    A    L    O    G    U    E        II. 

Truths  revealed  in  the  Gofpel  ;   but  fomething 
of  which  you  have  no  Evidence,  from  Scripture, 
Senfe,  or  Reafon,     A  firm  Perfuafion  of  this 
emboldens  you  to  trull  in  Chrifl  :   yea,  is  fo  en- 
tirely the  Foundation  of  your  Truil,  that  it  ap- 
pears to  you   impolTible,   without  this  previous 
Perfuafion,  ever   to   truft  in  him.      Whu'eforc, 
tins  Perfuafion  is  at  the  Bottom  of  ysur  Truih 
And,  flriclly  fpcaking,  you  do  not   fo  properly 
truil  in  Chrift,  as  in   that  Perfuafion.     Should 
yoivnow  be  convinced,  that  this  Perfuafion  was 
a  mere  Delufion,  your  truft  ing  in  Chrifl  would 
ccjfc  in  a  Moment.     Juft  as  it  is  with  a  felf- 
rightecrus  Perfon,  when  his  fLycs  arc  opened  to 
ice  him/elf.    Rom.   vii.  9.    The  Commandment 
came,  Sin  revived,  and  I  died. 

Thkr.  But,  "  would  any  Perfon,  of  thelcaii 
flf  Prudence,  erect  his  Houfe  upon  a  Piece  of 
*l  Ground,  without  a  previous  Convi&ion,  that 
"  the  Spot  was  his  ozvn"  * 

Paul.  Wherefore  then,  we  mud:  thus  con- 
eludc,that  alltheTruths,already  plainly  revealed 
in  the  Go/pel,  which  are  true  before  we  believe 
them,  and  whether  we  believe  them  or  not  ; — 
rhat  all  thefe  Truths  laid  together,  altho  clearly 
underftood,  feen  in  their  f pi  ritual  Glory,  firmly 
believed,  approved  of  and  liked,  would  mt  be 
fufficient  to  encourage  a  Sinner  to  tmft  in  Chrifl:. 
/.  e.  There  is  nothing  in   the  written  JVord, 

which, 


*  D.  Edit.  1  ft  Vol.  III.  p.  285. 


Dialogue     II.  up 

which,  let  it  be  ever  Co  well   underftood,  and 
ever  fo  firmly  believed,  \sfujficient  to  encourage 
even  a  regenerate  Sinner  (for  ic  is  plain,  Regene- 
ration is  before  the   firft  Acl:  of  Faith,  Job.  i. 
12,    13.)  to  truft   in  Chrift.     To   fupply    this 
Defect,  we  nruft  fir  ft  believe,  as  Truth,  what 
as  yet  is  not  true,  and  that  without  any  Evidence, 
fvom  Scripture,  Senfe,  or  Rcafon.     And   this 
Belief,  this  Pcrfuafion,  is  to  be  the  Foundation 
of  our  trufting  in  Chrift  ;   fo  entirely  the  Foun- 
dation, that  without   it,   we  cannot  "  with  the 
leaft  Prudtnce"  truft  in  him.     And  the  Weight, 
the  whole  Weight  of  our  eternal  Salvation  is  a* 
Bottom  laid,   not  on  the  Gofpel,  the  ivritien 
Gofpel  ;  but  on  a  fuppofed  Truth,  we  have  no 
Evidence  of,  from  Scripture,  Senfe,  or  Rcafon. 

Oh,  my  dear  Theron  !  This  is  a  precarious 
Foundation,  to  venture  your  precious,  your  im- 
mortal Soul  upon.  And  fliould  it  give  Way  and 
break  under  you,  it  might  let  you  fall  down  into 
eternal  Ruin.  This,  this  is  indeed,  to  ufe  your 
Aspasio's  beautiful  Similitude,  "  like  placing 
theDome  of  a  Cathedral  on  theStalk  of  aTulip." 

Mean  while  let  me  tell  yon,  the  infpircd 
Apoftles  verily  believed,  that  in  the  written 
IVord  we  have,  not  only  full  Evidence  of  the 
Truth  of  the  Gofpel  \tfe\i  (Job.  xx.  31.)  but 
alfo,  the  Truth  of  the  Gofpel  being  feen,  fuf- 
ficicnt  Encouragement ;  to  come  to  Gcd  through 
Chrift,  in  full  ArTurance  of  being  accepted  thro 

him. 


120  Dialogue     II. 

him.  {Heb.  x.  19, — 22.)  And  on  this  Ground 
they  preached  the  Gofpel  to  the  World,  inviting 
all  to  return  to  God  through  JefusChrift  ;  with- 
out ever  giving  the  leaf!  Intimation  of  any  Need 
of  their  being  previously  perfuaded  of  fome 
Things,  as  Truths,  which  were  no  where  plain- 
ly contained  in  the  Gofpel. 

Ther.  Pray,  what  is  there  contained  in  the 
Gofpel,  which  may  be  fuffkient  to  encourage  a 
Sinner,  to  return  to  God  thro  (Thrift,  with  full 
AfTurance  of  Acceptance  thro  him  ? 

Paul.  Thefe  three  Truths  are  fet  in  the 
cleared  and  ft rongeft  Light,  in  the  glorious  Gof- 
pel of  Jefus  Chrift. 

(1.)  That  the  Goodnefs  of  God,  the  fupreme 
Governour  of  the  World,  is  felf -moving,  and 
Infinite.  It  needs  no  external  Motive,  noGood- 
nefs  in  us,  to  draw  it  forth  into  Exercife.  Yea, 
*  it  can  furmount  infinite  ill  Defett,—felf-?noved. 
This  is  demonftrated .  in  God's  givirig  his  Son, 
of  his  own  mere  Motion,  to  die  for  a  World,  fo 
ill  defcrving, — infinitely  ill  deferving,— that  no 
Atonement  appeared  to  him  fuffkient  to  fecure 
the  Honour  of  his  Law  and  Government,  but 
the  Blood  of  his  own  Son.  Let  me  believe 
tuith  all  my  Heart,  that  God  has  done  this 
1)eed,  a  Deed  infinitely  fuperior  to  the  Creation 
of  Millions  of  fuch  Worlds  as  this,  all  which, 
with  one  Word's  fpeaking,  Mejfiah  could  have 
created  in  a  Moment—- 1  fay>  let  me  believe 

with 


Dialogue     II.  121 

zvtlh  all  my  Heart,  that  God,  of  his  own  mere 
Motion,  has  given  his  Son,  one  equal  to  himfelf, 
to  die  for  fuch  a  World  as  this  ;  and  at  once  I 
have  the  fullelt  Conviction  of  his  felf- moving 
Goodnefs,  and  infinite  Grace.  It  Hands  in  a 
Light  brighter  than  the  Sun  at  Noon-Day. 

(2.)  God  can,  confijlently  with  the  Honour 
of  himfelf,    of  his  Law    and   Government    and 
facred  Authority,  pardon  and  fave  thofe,  who, 
flricUy    fpeaking,    are   infinitely    ill-dcferving, 
through  Jefus  Chri/?.,   his   Son.      His  Honour 
is,  in  every  Point  of  Light,  effectually  fecured 
by  the  Mediation  and  Death  of  his  Son.     The 
Dignity,  the  infinite  Dignity  of  the  Son  of  God 
proves  this  to  the  enlightened  Soul.     The  Re- 
iiiiTe<5tion  of  Chrifl:   from  the  Dead  is  a  vifible 
Dcmonflration  of  it.     And  God  himfelf,  in  plain 
"Words, declares  it  to  be  true  : — That  he  can  now 
bejuft,  and  yet  j uft if y  him   that  believeth   in 
Jefus*   (Rom.  iii.  24,   25,   26.) — Now,   if  the 
Goodnefs  of  the  divine  Nature  is  infinite  &  fclf- 
moving  ;  and  if  he  can,  confidently  with  his  own 
Honour,  pardon  Sc  five  the  infinitely  ill-deferr- 
ing  through    Jefus  Chrifl   his  Son  ;  the  only 
Queftion  that  remains,  is,  Who  may,  among  all 
die  Sons  of  .Adam,  trufl:  in  this  glorious  Medi- 
ator, return    home   to  God   through  him,   and 
through  his  Merits  and  Atonement  look  to  the 
free   Grace  of  God   for  Pardon    and   eternal 

Life  ? But, 

M  (3.)  It 


ill  Dialogue     II. 

(3.)  It  is  mod  cxprefly  declared,  that  ivho- 
foever  will,  may  come  (Rev.xxii.  1  7.)  and  he  that 
cometh  /hall  in  no  wife  be  caft  out.  (Joh.vi.  37) 
Yea,  Orders  are  given,  that  thefe  glad  Tidings 
fliould  be  carried  all  round  the  World,  the  Gof- 
pel  preachea]  to  every  Creature — (Mar.  xvi.  15.) 
And  all,  even  the  vileft  and  the  word:,  are  to  be, 
as  it  were,  compelled  to  come  in  (Luk.  xiv.  23.) 
prayed  and  befeeched  to  be  reconciled  to  God 
(2  Cor.v.20.)  to  repent  and  be  converted  (Aft. 
jii.  19.)  to  return  home  to  God  through  Jefus 
Chriit, — to  God,  who  is  as  ready  to  be  recon- 
ciled to  the  returning  Sinner,  as  the  Father  of 
the  Prodigal  is  reprefented  to  be,  to  his  return- 
ing Son.  (Luk.  xv.  20.) 

Now,  when  the  Sinners  Eyes,  in  Regenera- 
tion, are  opened,  to  behold  as  in  a  Glafs  the 
Glory  of  the  Lord,  it  will  immediately  appear 
to  him  the  fittefl  and  happiefl  Thing  in  the 
World,  to  return  home  to  God,  and  be  forever 
devoted  to  him,  if  he  may. — And  a  clear  Sight 
and  firm  Belief  of  thefe  plain  Gofpcl-Truths 
gives  him  the  fulleft  AiTurance,  that  he  may  ; 
that  it  is  God's  Will  he  fliould  ;  and  that  God 
ftands  ready  to  accept  him  through  Jefus  Chjift, 
if  he  does.  *  Indeed, 

*  Except  my  Eyes  are  firft  opened  to  behold  the 
Glory  ofGody  1  cannot  fee  the  Ground  and  Rea- 
fon  of  the  Law,  nor  heartily  approve  it  as  holy, 
juft,  &  good.  Unlefs  the  Law  appears  good  and 
glorious,  1  cannot  fee   the  Wifdo?n  of  God  in  the 

Death 


Dialogue     II.  123 

Indeed,  I  readily  grant,  that  unregencrate 
Sinners  do  neither  fee  the  infinite  Amiablenefs 
of  God,  nor  really  believe  the  Gofpel  to  be  true. 
The  Vail  is  on  their  Hearts,  (2  Cor.  iii.  16.) 
The  Gofpel  is  hid  from  them.  (Matth.  xi.  25.) 
They  arc  blind.  (Rom.  xi.2<r.)  And  their  Blind- 
nefs  is  a  vicious,  wicked  Blindnefs,  arifing  from 
a  Heart  void  of  Love  to  God,  and  full  of  En- 
M   2  mity 

Death  or  his  Son,  nor  cordially  believe  the  Gcfpcl 
to  be  true.  Till  1  fee  the  Gofpel  to  be  true,  I 
am  blind  to  the  only  Door  of  Hope.  Seeing  that 
the  Glory  of  God,  and  the  Glory  of  his  Law,  can 
give  no  Hope,  the  Truth  of  the  Gofpel  is  the  only 
Foundation  of  Hope.  When  the  Truth  of  the 
Gofpel  is  feen,  I  then  behold  (i.)  The  Love,  the 
felf- moving  Goodnefs  of  God,  in  the  Gift  of  his 
Son  :  But  not,  that  he  loves  me  in  particular,  and 
is  reconciled  to  me.  (2.)  1  then  fee,  that  Chrift 
has  fecured  the  Honour  of  the  di\  ine  Government; 
and  that  now  God  can  bejuj?,  and  y^tjuflify  the 
Sinner  that  belicvelh  in  Jefus  :  But  not,  that  I  am 
one  for  whom  he  died,  with  an  ahfolute  Dcjign  to 
fave.  (3.)  I  then  fee,  that  any  Sinner  way  return 
to  God  thro'  Chrift  ;  and  fee  that  thofe  who  dey 
will  be  accepted  and  faved  :  But  not,  that  "  Pardon 
is  mine,  Grace  is  mine,  Chrift  and  all  his  fpi ri- 
tual Bleffings  are  mine. "---In  a  Word,  1  fee  the 
Truth  of  what  is  already  revealed  in  the  Gofpel  : 
But  i  don't  fee  Truths  not  revealed  there.  The 
holy  Spirit  helps  me  to  fee  the  Truths  already  re- 
vealed ;  but  reveals  no  new  Truths.  The  things 
•which  I  believe,  were  true  before  I  believed  them. 

It 


124  Dialogue     II. 

mity  agalnft  his  Law,  and  againfl  the  glorious 
Gofpcl  of  his  Son  ;  as  was  proved  in  our  former 
Ccnverfation. — A\nd  in  this  benighted  State,  be- 
ing followed  with  the  Fears  of  eternal  Mifery, 
they  mnft  take  fomc  Way  for  Hope  and  Com- 
fort. — Some  go  about  to  eftabiijb  their  own 
Right  eoufnefs  ;  and  on  that  build  their  Hopes 
for  Heaven. — Others  finding  no  Comfort  in  the 
"Way  ofDuties,  try  to  work  up  themfelves  to  a 
Belief,  that  Chrift  died  for  them  in  particular, 
that  God  loves  them,  and  will  fave  them.  And 
if  by  any  Means,  they  come  to  feel  a  flrong  Per- 
ftiafion  of  this,  it  fo  delivers  them  from  their 
Fears,  and  fo  fills  them  with  Comfo  t  and  Joy, 
that  they  do  all  they  can  to  Jlrengt  ben  this  Per- 
fuafibn  :  And  to  this  End,  apply  an  hundred 
Texts  of  Scripture,  perverting  them  from  their 

plain 

[*",  alter  aii,  any  pretend,  There  is  no  Difference  be- 
tween thefe  tvso'Kuuh  of  Faith  ;  1  only  lay,  if  thefe 
two  Kinds  of  Faith,  like  two  Roads  which  fee.m, 
and  but  feem,  to  lend  the  fame  Way,  ihou'd,  in 
Fact,  lead  to  two  different  Worlds,  as  far  afnnder 
as  Heaven  and  Hell  ;  it  is  proper  to  fet  up  thefe 
Jvloiu:?iirals,  to  warn  Travellers  :  and  the  nearer 
they  zrtaiike,  the  more  Need  poorTravtUers  have 
to  take  heed  they  do  not  mi/lake.  13ut  if  they  do, 
if  they  will  miltake  arter  Warning,  their  iilcod 
will  be  upon  their  own  Heads  :  and  they  will 
eternally  remember,  that. they  knew,  what  they 
believed,  was  not  revealed  in  Scripture. ---They 
believed  without  any  Evidence  from  Scripture, 
Senfe,  or  Reafon. 


Dialogue     II.  125 

plain  and  natural  Meaning.  And  are  yet  obliged 
at  lad  to  own,  that  they  have  no  Evidence,  on 
which  to  ground.their  Belief,  from  Scripture, 
Senfe,  or  Reafon  :  Yea,  that  the  thing  they  be- 
lieve, is  not  true,  till  it  becomes  true  by  their 
believing  ic  to  be  true. — However,  their  Con- 
fciences  being  quieted  by  this  Belief,  they  can 
now  go  on,eflrangcd  fromaGod  of  inhnkeGJory, 
blind  to  his  infinite  Beauties  :  Nor  do  they  be- 
lieve, that  ever  any  did  love  God  for  his  own 
infinite  Lovelinefs  ;  afrho  this  is  the  very  Spirit 
of  all  the  Angels  and  Saints  in  Heaven,  and  of 
all  good  Men  upon  Earth.  I  fat,  vi.  3.  2  Cor. 
hi.  18.  *  M  3  Ther, 

*  To  make  the  Matter,  if  pofiible,  ftill  plainer,  it 
may  be  thus  ftated.  (i.)  Ke  that  is  encouraged 
to  come  to  Chritt  from  a  Confcioufnefs  of  ibme 
good  Qualification  in  himfelf,  fecretly  builds  his 
Hopes  of  Acceptance  with  God  on  his  own  Righ- 
teoujhefs.  (2.)  He  that  is  encouraged  to  come  to 
Chrirt  from  a  Belief  that  Chriit  died  for  hhn  in 
particular,  8c  that  God  is  reconciled  to  him,  builds 
his  Hopes  of  Acceptance  with  God  on  a  Deluftan. 
(3.;  He  that  comes  toChrift  without  a  Difpofuion. 
to  be  reconciled  to  God,  is  only  feeking  after  Salva- 
tion from  Hell,  and  does  not  defire  the  Salvation 
which  the  Gofytl  offers.  (4..)  He  that  thinks  he 
has  a  Difpofuion  to  be  reconciled  to  God,  but 
never  fa iw  the  Glory  of  God,  of  his  Law  and  Go- 
vernment, he  but  deceives  himfelf.  (5.)  He  that  is 
encouraged  to  come,  only  by  the  free  Grace  of  God 
thro'   Jems  Chritt,   as    revealed   in    the  written 

Word, 


i26  Dialogue     II. 

Th  er  .  "I  fee,  you  are  returned  again  to  your 
darling  Topic,  the  Doctrine  of  loving  God  for 
own  Loveiineft. 

•Paul.  Yes. — And  this  is  the  very  Vitals  of 
tal  Picry.     A    Senfe  of  the  Beauty   of  the 
tfiviife  Nature,  and  a  firm  Belief  of  the  Truth 
of  the  Gofpel,  lay  the  Foundation  for  all  the  reft: 
{Job.  xvii.  3.)    Repentance towardsGod,  Faith 
towards  our  Lord  J  ejus  Chrift,  a  Life  of  Com- 
munion with  God  and  Devotednefs  to  him,  Joy 
in  God,  and  rejoycing  in  Jefus  Chrift.     And 
while  the  Love  of  God, —  not  a  Belief  that  God 
:oves  me  in  particular,  without  any  Evidence  from 
Scripture,   Senfe,    or  Reafon,  but   a  clear  and 
lively  Senfe  of  the  feJf-moving  Goodnefs  and  in- 
finite Grace  of  God,  as  manifefted  in  the  Gift 
of  his  Son,  &  mining  forth  in  the  whole  Gofpel- 
Way  of  Life,  as  exhibited  in  the  writtenWord, — 
is  jhed  abroad  in  our  Hearts  by  the  holy  Ghofl  ; 
attended  v/ith  a  full  AiTlirance  that  we  are  the 
Children  of  God,  refulting  from  a  Confcioufnefs 
of  a  filial  Spirit  towards  God  ;  now  we  knozu  and 
believe  the  Love  that  God  hath  to  us.     And 

infpired 

TVordy  builds  his  Hopes  of  Acceptance  on  the 
Truth.  Me  that  comes  on  this  Encouragement, 
with  a  hearty  Difpofition  to  be  forever  reconci'ed 
to  God,  and  devoted  to  him,  and  thirfting  for 
Grace  iorever  to  live  to  him,  is  a  true  Convert.--  - 
He  that,  after  this,  lives  to  God  thro'  all  Trials, 
gravis  his  Faith  by  his  Works,  as  Abraham  did* 
Gen.  xxii,  12. 


Dialogue     II.  127 

infpired  with  a  St::fe  of  the  divine  Glory,   the 
Beauty    of  God's  Law  and  Government,  the 
Glory  of  the  Way  of  Salvation  by  free  Grace 
thro  Jefus  Chrift,  the  free  and  fovereign  Grace 
of  God  in  calling  us  into  the  Kingdom  of  his  Son, 
we  rejoyce  with   Joy  unfpeakable  and  full  of 
Glory  :   And  habitually  &  actually,  through  the 
Courfe  of  our  Lives,  pre  fen  t  our  fives  a  living 
Sacrifice  to  God  thro  Jefus  Chrift  ;   to  he    for 
him,  intirely  for  him,  and   that  for  ever.     Not' 
do  we  feel  any  Need  to  bx'mgyour  Kind  of  Faith 
into  the  Account. 

You  remember,  my  dearTnERONT,  that  pa- 
rabolical Picture  of  a  true  Saint,  of  a  real  Christi- 
an, given  by  ourblefled  Saviour,  in  Matth.  xiiL 
23.  whofe  Keprefentations,  if  we  60  not  believe, 
we  do  indeed  make  God  a  Liar.     He  that  re- 
ceived Seed  into  the  good  Ground \  is  he — not, 
that  hath  a  new  Revelation,  of  a  new  Truth  not 
contained  in  the  Gofpel  I — But  is  he  that  hear- 
eth  the  IVORT),  and — what  next  ?  Not,  is 
really  pcrfuaded  in  his-  Heart,  that  "  Pardon  \s 
mine,  Grace  is  mine,  Chrift  and  all  his  fpiritual 
Bleflings  are  mine,"  without  anyEvidence  "from 
Scripture,  Senfe,  or  Reafon"  1 — But — hear  eth 
the  Word,     and    understandeth    it  — 
So  as,  in  it,  to  behold  as  in  a  Glafs  the  Gloiy  cf 
thjeLord. — Which  alfs — what  ?  complains  that 
his  Graces  are  no  more  to  be  feen  "  than  the 
Stars  at  Noon"  1  No — what  then  ? — Which 

alfo 


128         Dialogue     II. 

alfo  beareth  FRUIT. — How  much  ? — So  lit- 
tle that  no  Eye  can  fee  it  ?  Or  at  mcft,  but  juft 
difcern  it,  "  as  a  Glow- Worm  in  the  Night"  ? 
And  that  in  Co  unfleady  uncertain  a  Manner, 
that  for  his  Life  he  cannot  tell  whether  there  be 
any  Fruit,  or  no  ;  but  rather  the  more  he  looks, 
the  more  "  his  Doubts  are  increafed  ?  * — No, 
no — far  from  this — and  bringeth  forth,  fome  a 
HUNDRED  FOLD,  fome  SIXTY,  feme. 
THIRTY.— Yes,  my  Theron,  that  is  good 
Ground  indeed, which  yields. an//i^r^Bufnels 
of  Grain,  for  one  that  was  (own  ;  or  Sixty,  or 
evenThirty. — And  thus,  theGrain  of  Muflard- 
Seed — becometh  a  great  Tree.  {Ver.  31,  32.) 
And  thus,  the  Leaven  fpreads  till  the  whole  is 
leavened.  (Ver.  33.) — And  this  is  the  Idea,  the 
grand  and  noble  Idea,  our  blefled  Saviour  had 
of  a  true  Chriftian  ! — It  is  granted,  there  is  great 
Difference  in  the  Degrees  of  Fruitful nefs  in  true 
Converts,  fome  an  Hundred  Fold,  fome  Sixty, 
fome  Thirty.— But  thofe  who  bring  forth  nc 
good  Fruit,  whatever  ravifbing  Joys  they  may 
fometimes  have  had  (Ver.  20.)  are  by  our  blefled 
Saviour  pictured  by  the  Similitude  of — Stony- 
Ground, — Thorny-  Ground. 

Ther.  But  1  have  an  unanfwerableO£/V<f?/<?ft 
againft  this  Account  of  the  Nature  of  juftifying 
Faith.  For,  whereas  in  the  holy  Scriptures  it 
is  reprefented  to  \>t  an  exceeding  difficult  thing 
to  believe  ;  according  to  you,  there  is  'no  Diffi- 
culty 

•  D.  p.  361^362. 


Dialogue     II.         129 

culty  at  all  in  it,  when  once  the  Sinner,  in  your 
Senie  of  Things,  is  regenerate,  and  believes  the 
G  of  pel  to  be  true,  with  all  his  Heart. 

Paul.  Right,  my  dear  Theron.  The 
Difficulty  is  now  over.  For  he  is  not  obliged  to 
believe  u  without  any  Evidence,  from  Scripture, 
Senfe,  or  Reafon."  The  IV ay  in  which  he  is 
to  return  to  God,  all  lies  open,  plain  before  him. 
And  it  appears  to  him  the  fit t eft  and  happieft 
thing  in  the  World,  to  return  home  to  God  thro 
Jefus  Chrift.  And  he  does  it  with  all  his 
Heart.  *  Ther. 

*  Return  home  to  God  ---By  this  Phrafe  Paulinus 
means  exactly  the  lame  with  thofe  Words  in  Jer. 
iv.  I.  If  thou  wilt  return,  O  Ifrael,  faith  the  Lord, 
return  unto  Me.  And  in  Ezek.  xxxiii.  11.  Turn 
■  ye,  turn  ye  from  your  evil  fVays  ;  for  why  will  ye  die  f 
And  in  Acl.  iii.  [9.  Repent  and  be  converted,  that 
your  Sins  may  be  blotted  out.-  --From  being  Enemies, 
repent  and  turn,  and  be  reconciled  to  God.  2  Cor. 
v.  20. ---It  is  woithy  to  be  obferved,  that  accord- 
ing to  St.  Peter,  Repentance  is  before  Forgi^ enzfe. 
Repent  and  be  converted,  that  your  Sins  MAY  be  blot- 
ted out.  And  this  is  the  Doctrine  God  has  taught 
in  all  Ages  of  the  World.  By  Mb  fa,  Lev.  xxvi. 
4c.-— By  David,  Pfal.  xxxii.  5. ---By  Jfaiah,  llai. 
]v.  j. --By  John  Baptift,  IVhr.  i.  4.-— By  Qhrijh, 
Matth.  v.  4.  Luk.  xiii.  3. .---By  all  the  Apo files  on 
the  Day  of  Penieco/l,  Ad.  ii.  37,  38,  39.  and  in- 
deed all  over  the  Scripture.  But  there  is  nothing 
of  the  Nature  of  Repentance  before  Forgiveneis 
in  Theron's  Scheme.  Yea,  his  Repentance, 
profefiediy,  arifes  wholly  from  4  Belief  that  his 
Sins  are  forgiven.  So  that  he  is  forgiven  before 
he  begins  to  repent. 


J3o  Dialogue     II. 

Ther.  Wherein  then  confilts  the  Difficulty 
of  believing  ? 

Paul.  The  Difficulty  in  the  Way  of  em- 
bracing the  Gofpel  in  a  faving  Manner,  ac- 
cording to  the  New-Teftament,  arifes  from — a 
worldly  Spirit,  a  f elf -right  ecus  Spirit,  and  be- 
ing  dead  in  Sin, 

(i.)  From  a  worldly  Spirit.  Men  are  gene- 
rally fo  attached  to  worldly  Things,  Riches, 
Honour  and  Pleafure,  that,  although  they  might 
be  glad  to  know  they  f/jould  go  to  Heaven  when 
they  die,  yet  they  have  no  Heart  to  become  the 
Difciples  of  Chrift  ;  to  deny  themfelves,  take 
up  their  Crofs,  and  follow  him  ;  and  take  God 
for  the  alone  Portion  of  their  Souls.  There- 
fore when  they  are  invited  to  come  to  this  Feafl, 
(and  a  Feafl  indeed  it  is,  to  a  regenerate  Sinner, 
whofe  Eyes  are  opened  to  fee  Things  as  they 
are)  they  defire  to  be  excufed.  (Luk.  xiv.  1 8.) 
And  they  make  light  of  it,  and  go  their  JVays, 
one  to  his  Farm,  another  to  his  Merchan- 
dize, Mat.  xxii.  5. , 

(2.)  From  zfelf  righteous  Spirit.  Rom.  ix. 
31,  32,  33. — For  if  a  Sinner  is  fo  terrified  with 
the  Fears  of  eternal  Damnation,  that  he  can  take 
no  Comfort  in  worldly  Enjoyments  j  and  fo,  is 
quite  prepared  to  hear  Aspasio  urge  him  to 
believe,  thatGod  loves  him,  and  Chrift  died  for 
him  ;  yet  there  now  remains  the  chief  Difficulty 
in  the  Way  of  true  Faith,  unremoved,  viz.  to 

yield 


Dialogue     II.  131 

yield  the  Point,  that  the  Law  not  only  does  in 
Facl  require  finlefs  Perfection  on  Pain  of  eternal 
Damnation,  and  that  he  is  under  the  Cnrfe  of 
this  Law,  but  that  this  Law  is  holy,  juft  and 
good  :  And  fo  he  juflly  condemned,  and  in  Fact 
in  the  Hands,  and  at  the  Difpofal  of  a  fovereign 
God.  This,  this,  a  proud  felf- righteous  Spirit 
is  diametrically  oppofite  unto.  And  to  be  bro't 
to  this,  is  killing  Work.  Rom.  vii.  9.  The  Com- 
mandment came,  Sin  revived,  and  I  died. 

(3.)  From  being Jt pi ritually  dead. — For  when 
the  Law  has  thoroughly  done  its  Work,  and  the 
Sinner  fees  and  feels  the  Truth,  that  he  is  dead 
in  Sin,  juflly  condemned,  abfolutely  helplefs  and 
undone  in  himfelf,  in  the  Hands  of  a  fovereign 
God,  who  hath  Mercy  on  -whom  he  will  have 
Mercy, —  there  now  needs  the  fame  mighty 
Power  wherebyChrift  was  raifed  from  the  Dead, 
to  quicken  this  deadSinner.  And  it  mud  wholly* 
proceed  from  the  mere  free  fovereign  Grace  of 
God.  (Epb.  i.  19,  20.  compared  with  Eph.  ii. 
1, — 8.)  That  Regeneration  does  thus  preceed 
the  firit  Acl:  of  Faith,  is  plain  from  J  oh.  i.  12, 
13.  where  concerning  all  true  Believers  it  is 
fajd,  Which  WERE  born — that  is,  antecedent 
to  the  firft  Acl:  of  Faith — which  WERE  born, 
7Wt  of  Blood,  nor  of  the  Will  of  the  Fie  ft,  nor 
of  the  Will  of  Man,  but  ofGcd.  See  al'fo  Job. 
iii.  3,  5. 

But  thefe  three  'Difficulties  being  removed, 
and  Sinners  made  willing  in  the  Day  of  his 

Power 


132  Dialogue     II. 

Pozver  (PfaL  ex.  3.)  all  is  cafy.  Sinners  now 
come  flying  to  Chriir,  as  naturally,  as  'Doves  to 
their  Windows.  {Ifat.  Ix.  8.)  For  God  appears 
to  be  infinitely  glorious,  and  the  Gofpel  to  be 
divinely  true. 

And  here,  by  the  Way,  my  dear  T heron, 
it  is  worthy  of  your  diligent  Attention,  that  it  is  a 
common  Thing  in  theNew-Teflament,  to  pro- 
mi  fe  Salvation  to  thofe,  who  believe  the  Truth 
of  the  Gofpel  with  all  their  Hearts,  &  to  fpeak 
of  fuch,  as  true  Saints  :  Becaufe  where  this  is, 
every  thing  elfe  will  follow  cf  Courfe.  In  this 
View,  you  may  at  your  Leifure  read  the  follow- 
ing Scriptures.  Matth.  xvi.16,  17.  Mar.  xvi. 
15,  16.  Joh.\\.  68,  69.  and  xvii.  3,  8.  andxx. 
30,  31.  Acl.  viii.  37.  Rom.  x.  9.  .1  Cor.  xii.  3. 
1  Job.  iv.  15.  and  v.  1,5.  Some  of  which  are 
fadly  perverted  by  fome  Writers  j  particularly, 
Rom,  x.  9.  * 

Ther.  The  Clock  Jlrikes  JNine—Itk  Time 
for  me  to  retire — However,  before  I  go,  pray, 
point  out,  in  brief, the  chief  Differences  between 
what  you  call  true  Faith,  and  the  Fait.l  I  have 
been  pleading  for,  that  I  may  have  them  to  con- 
fider,  at  my  Leifure.  For  I  defign  more 
thoroughly  to  look  into  this  Matter,  than  ever 
yet  I  have  done. 

Pa  u  l.  Among  the  many  Differences,  which 
might  be  mentioned,  1  will  only  point  out  thefe 
twelve.  (1.)  Re- 

*  D;  p.2^1.  Marrow  c/Mcd.Div.Notes.p,  ISS^6* 


Dialogue     II.  133 

(■1.)  Regeneration  is  necefTarily  previous  to 
the  firlt  Aft  of  true  Faith. — But  your  Faith 
may  exifl  in  an  unre generate  Heart. 

(2.)  True  Faith  fuppofes,  thzha-v  &  G  of  pel 
are  rightly  underflood,  Sz  beheld  in  their  Glory  ; 
the  Law  approved  with  all  the  Heart,  as  holy, 
juft  and  good  ;  the  Gofpel  believed,  and  com- 
plied with,  with  all  the  Heart. — -But  your  Faith 
is  confident  with  a  reigning  Enmity  againft  both 
Law  and  Gofpel. 

(3.)  True  Faith  is  an  holy  A£t. — Butyour's 
has  nothing  of  the  Nature  of  Holinefs  in  it  ; 
arifes  from  no  higher  Principle  than  Self-love. 

(4.)  In  true  Faith,  nothing  is  believed,  but 
what  is  plainly  revealed  in  ththcAy  Scriptures. — 
B-ut  in  your  Faith,  the  main  Things  believed  are 
no  where  contained  in  the  Bible — "  Pardon  is 
mine,  Grace  is  mine,  Chrift  and  all  his  fpiritual 
Bleffifigs  are  mine." 

(5.)  In  true  Faith,  the  Things  believed  were 
as  true,  before  they  were  believed,  as  after  ; 
being  ail  contained  in  the  Scriptures  of  Truth. — 
But  in  your  Faith,  the  Things  believed  were  not 
true,  before  they  were  believed  ;  not  being  con- 
tained in  the  Bible. 

(6.)  True  Faith  is  funded  wholly  on  that 
Revelation,which  is  ivade'm  the  turrit  en  fp'ord. — 
But  your  Faith,  having  no  Support  from  Scrip- 
ture, Senfe,  or  Reafon,  is  founded  wholly  in  a 
heated  Imagination  ;  or,  which  is  no  better,  on 
a.  new  Revelation;  not  contained  in  the  written 
N  Word  : 


i34         Dialogue     II. 

Word  :  i.  e.  one  is  founded  on  good  Evidence  ; 
the  other,  nor. 

(7.)  The  great  'Difficulty  in  the  Way  of  true 
Faith,arifes  from  theTVickednefs  ofthcHeart — 
But  the  great  Difficulty  in  theWay  of  yourFaitb, 
is,  that  there  is  no  Evidence  of  the  Truth  of  the 
thing  believed,  fromScripture,  Senfe,  orReafon  : 
But  rather,  a  Man  is  obliged  to  go  contrary  to 
them  all. 

(8.)  True  Faith  is  -wrought  in  the  Heart  by 
the  holy  Spirit,  in  Regeneration,  imparting  di- 
vine Life  to  the  dead  Soul,  opening  the  Eyes  to 
behold  divine  Truths  in  their  Glory  &  Reality  : 
In  Ccnfequence  of  which,  the  Go/pel  is  under- 
ftood,  believed  &  embraced  with  all  the  Heart. — 
But  your  Faith  is  wrought  by  your  being  made, 
by  fome  Means  or  other,  to  believe  fome  Things 
as  true,  that  are  not  revealed  in  Scripture. 

(9.)  In  true  Faith,  the  TVay  of  Salvation  by 
free  Grace  thro  Jefus  Chrift,  being  underftood 
and  believed,  is  heartily  approved  of,  and  acqui- 
efced  in,  as  being  glorious  for  God,  and  fafe  for 
the  Sinner  :  And  our  entire  'Dependence  for 
Acceptance  with  God,  is  on  the  free  Grace  of 
God  thro  Jefus  Chrift,  as  exhibited  in  the  writ- 
ten Word. — Whereas,  your  Faith  does  not  pro- 
perly confift  in  'Dependence,  but  \n-Confidence — 
Not  in  looking  to  the  free  Grace  of  God  thro' 
Jefus  Chrift:,  that  you  may  be  pardoned,  fan&i- 
fied  and  faved  ;  not  in  flying  for  Refuge,  and 
laying  hold  on  this  Hope  fet  before  you  j  but 

in 


Dialogue     II.  135 

in  being  confident,  that  "  Pardon  is  mine,  Grace 
is  mine,  Chrift  and  all  his  fpiritual  Bladings  are 
mine" — In  being  "  really  perfuaded  in  my 
Heart,  that  Chrift  is  mine,  and  that  I  fliall  have 
Life  and  Salvation  by  him"  ;  without  any  Evi- 
dence "  from  Scripture,  Senfe,  or  Reafon."  * 

(10.)  True  Fa/ith  is  always  attended  with 
Love  to  God,  arifing  from  a  Senfe  of  his  own  in- 
finite dmiablenefs ,  as  its  infeparable  Concomi- 
tant.— Your  Faith  is  fometimes  followed  with  a 
fecming  Love  to  God,  arifing  merely  from  be- 
lieving that  be  loves  you. 

(n.)  But  the  mofl  remarkable  Difference  of 

all,  is,  that  true  Faith  aclually  unites  the  Man 

to  yefus  Ghrift,  as  the  Branch  is  united  to  the 

Vine,  {Job.  xv.  5.)    In  Confequence  of  which 

N   2  every 


*  I  grant,  that  Writers  on  that  Side  of  the  Quefiion, 
fpeak  much  of  trufting  in  Cbriji,  and  rcjTing  upon 
bim,  &c.  Yet  according  to  them,  previous  to  this 
Y ruft,  and  that  which  encourages  to  it,  is  a  Belief 
that  "  Pardon  is  mine,  Grace  is  mine,  Chrift  ami 
all  his  fpiritual  Bleffings  are  mine."  And  fo  I 
believe  that  my  Sins  are  pardoned,  before  I  begin 
to  truft  in  Chrift.  I  do  not  come  to  Chrift,  but 
rather  ftand  off  and  keep  at  a  Diftance,  till  I  fee 
he  is  mine,  and  can  call  God,  My  God.  So  that, 
ftricriy  fpeaking,  I  am  jujlified^  and  know  ihat  I  am 
jit/iified,  before  1  dare  come  to  Chrijl,  and  truji  in 
bin.,  --Thus  the  Matter  is  flated,  in—  -D.p.  312. 


1 3  ^  Dialogue     II. 

every  true  Believer  aclually  receives  the  Spirit 
of  Chrifl:  to  dwell  in  him.  *  {Rom.  viii.  9.  Eph. 
i.  13.  Gal.  iii.  2,  14.  1  Jch.'w.  13.  and  ii.  27. 
ifow.  Viii.  14.  Gal.  v.  18.)  In  Confequence  of 
this,  a  certain  Foundation  is  laid,  to  bring  forth 
Fruit  unto  God  (Rom.  vii.  4.)  in  every  Inflance 
(Matth.  xiii.  23.)  And  the  Path  of  the  Jitjl 
is  as  the  Jbining  Light  y  which  jhi net h  more  and 
more  unto  the  perfcel  ^Day.  (Prov.  iv.  1  8.)  If 
he  falleth,  he  rifeth  up  again.  (Prov.  xxiv.  r  6.) 
Every  Branch  that  beareth  Fruit,  Gcd  purgeth 
■t,  and  fo  it  bringeth  forth  more  Fruit.  (Job. 
:;v.  2.)     Whence,  near  or  quite  all  the  Saints  we 

read 


Although  it  is  plain  from  Scripture,  that  Regene- 
ration is  before  the  firft  Acl  or  faving  Faith  (Job. 
i.  12,  13.)  And  that  Faith  is  wrought  by  the  In- 
fluences of  the  holy  Spirit— {Eph.  i.  rg.)  Yet  it 
is  equally  plain,  that  the  Gift  of  the  holy  Spirit, 
to  dwells  us,  as  an  abiding  Prindple  of  divine  Life, 
is  after  we  are  united  to  Chrift  by  Faith.  {Eph.  i.  13. 
GV.iii.  '4.)  rffter  Union  to  Chrifl  we  have  a  Cove- 
?2ar.t-PJgbt  to  the  holySpirit  (GW.iii.29.)may  have 
divine  Grace,  at  any  Time,  for  afking.  (Luk.  xi. 
13.)  But  before  Union  with  Chrifr,  we  have  no 
7<iol;t---God  is  at  abiblute  Liberty-— We  lie  at 
his  fovereign  Mercy.  (Rom.  ix.  15,  18.)  And 
accordingly,  regenerating  Grace  is  the  FfTecl  of 
his  fovereign  good  Pleafure.  (Matth.  xi.  25,  26. J 
NoPromifes  of  favingGruce  are  made  to  thePrayers 
or  Doings  of  Sinners  out  of  Chrift.  Gal.  iii.  10. 
2  Cor.  1.  20.  Job.  iii.  18,  36. 


Dialogue     II.  137 

read  of  in  Scripture,  ufually  fpeak  the  Language 
of  Ajfurance,  as  being  confcious  to  this  divine, 
habitual  Change  wrought  in  them  by  God's  holy 
Spirit. — But  thus  it  is  not  with  your  Kind  of 
Faith. — Nor  is  AflTu  ranee,  this  TV  ay,  to  be  ob- 
tained on  your  Scheme. 

(12.)  As  a  natural  Confequence  of  the  whole, 
the  feveral  Sy/lems  of  experimental  Religion, 
relulting  from  thefetwoKinds  of  Faith,  however 
in  Appearance  they  may  be  alike,  yet  in  Reality 
are  ejfentially  different,  throughout.  While  the 
true  Believer  is 'driving  to  grow  in  Grace,  the 
falfe  Pretender  is  driving  to  maintain  his  T>e- 
lufion. 

Ther.  1  thank  you,  Sir,  for  pre fentlnft ructi- 
ons. And  with  your  Leave,  1  will  return  to 
Morrow  Evening  ;  as  1  want  to  hear  your 
Thoughts  on  one  Sub/eft  more. 

Paul.  The  Evening  fhall  be  at  your  Ser- 
vice, God  willing. 


So  ended  the  fecond  Converfation,  and  I  re> 
tired  again  to  my  Clofet, — with  what  Views  of 
my  fpiritual  Stafe,  you  may  eafily  guefs — Oh, 
my  dear  x  spasio  ! — What !  Are  we  all  wrong  1 
Or  havel  mifunderflood  yourScheme! — I  hope, 
I  wifh,  no  poor  Sinner  on  Earth  was  ever  fo 
deluded11;  as  J  have  been  — The  Lord  have 
Mercy  on  we! — O,  my  dear  Aspasjo,  thai 
N    3  youk 


138  Dialogue     II. 

you  had  been  prefent,  and  heard  nil  that 
paded  ! — But  alas,  the  wide  Ocean  keeps  ns 
three  Thoufand  Miles  apart  !  However,  with 
you,  even  now  with  you,  is  the  diilrefTed  Heart 
of 

Your  difconfolate. 


Theron. 


xxxxxxvs<  -ooxx  <xxxxx»oc>oxxxxx^<x 


Dialogue 


><x>c^<><>c<>c<>c^>o<>o^^ 


E     U9     I 

* 
XXXX^yXXXXXXXXXXXXX;^XXXXXXK>sXX 

Dialogue     III. 


JFednefday-Everiing&cc.  r  3.1 758, 

$?®®§H&Ccording  to  Appointment,  T  made  my 
£>«-&$-  third Vint.  TheSubjecl  propofed  was 
fi-^S  **T>oeirine  of  .ASSURANCE. 
QHft.^^M  W^  f°°n  entered  upon  it  :  And  this 
is  the  Sum  of  what  pafTed. 

^her.  May  the  People  of  God,  in  thisLifer 
attain  to  a  certain  .Affurance,  that  they  are  in~a 
State  of  Favour  with  God,  and  intitled  to  eter- 
nal Glory  ? 

Paul.  As  there  is  a  fpecific  Difference  be- 
tween true  Grace  and  all  Counterfeits  ;  as  true 
Grace  in  the  Heart  is  naturally  difcerniblc,  like 
all  our  other  inward  BiafTcs;  as  the  Saints  in  Scrip- 
ture ufually  fpeak  theLanguageof  AfTurance ;  as 
Saints  in  all  Ages  are  exhorted  to  feek  AfTurance 
(2  Pet.  i.  10.)  and  as  there  are  many  Rules 
laid  down  in  Scripture  to  determine  in  this  Cafe, 
and  many  Promifes  made  for  the  Encouragement 
of  Saints,  the  defigned  Advantage  of  which  can- 
not be  enjoyed. without  AfTurance  j  lb,  for  theft 

and 


140  Dialogue     III. 

and  other"  Reafons,  I  believe,  that  Affurance  is 
attainable,  in  this  Life,  in  all  ordinary  Cafes 
at  lead. 

Ther.  How  and  by  what  Means  may  the 
Children  of  God  attain  AfTurance  ? 

Paul.  Sanclification,  taking  the  Word  in  a 
large  and  comprehenfive  Senfe,  is  the  Evidence, 
the  only  Scripture-Evidence,  of  a  good  Efiate. 

Ther.  What  do  you  mean  by  Sanclification, 
in  this  large  and  coniprehenfive  Senfe  ? 

Paul.  It  is  ufual  for  Divines  to  diftinguifh 
between  Regeneration  and  Converfion,  between 
firft  Converfion  and  progrefTive  SancYinxation, 
between  divine  Views  and  holy  Affections,  be- 
tween Grace  in  the  Heart  and  an  holy  Life  and 
Converfation  ;  but  I  mean  to  comprehend  all 
under  one  general  Name.  Yon  may  call  it  the 
Image  of  God,  or  Holinefs  of  Heart  and  Life, 
or  a  real  Conformity  to  the  divine  Law,  and  a 
genuine  Compliance  with  the  Gofpel  of  Chrift. 
I  have  already  let  you  fee,  what  1  apprehend  to 
be  the  Nature  of  Law  and  Gofpel,  of  Love  to 
God,  and  Faith  in  Chrift. — When  I  fay,  this  is 
the  only  Evidence,  1  mean,  that  this  is  the  only 
Thing,  wherein  Saints  and  Sinners,  in  every 
Inftance,  differ.  One  has  the  Image  of  God, 
the  other  .has  not. — Or  to  exprefs  myfelf  in  the 
Language  of  Infpiration  {Job.  xvii.  3;)  This  if 
Life  eternal,  to  know  thee  the  only  true  God, 
cmd  Jefus  Chrift  whom  thou  haft  fent.  And 
(1  Job,  ii.  5,  4,  5.)    Hereby  zve  do  bn&w  thai 

%ve 


Dialogue     III.  141 

we  know  him,  if  we  keep  his  Commandments. 
He  that  faith,  I  know  him,  and  keepeth  not  his 
Commandments,  is  a  Liar,  and  the  Truth  is 
not  in  him.  But  zuhofo  keepeth  his  Word,  in 
him  verily  is  the  Love  of  God  perfected :  Here- 
by know  we  that  we  are  in  him. 

Ther.  What  is  the  bejl  Method,  a  true  Saint 
can  take,  to  maintain  a  conitant  Afllirance  of  his 
good  E(l  ate  ? 

Pa  u  l.  To  live  in  theExercife  of  all  chrifiian 
Graces  in  his  own  Heart  every  Day,  and  to  be 
conHantly  influenced  and  governed  by  them  in 
all  his  external  Conduct  in  theWorld  :  Growing 
in  Grace,  and  prejjlng  forward  to  Perfection* 
2  Per.  i.  5, — 11. 

Ther.  But  is  it  pojjible,  that  all  true  Saints 
fliould  live  fo  ? 

Pa  u l.  Why  not? — For,they  are  all  deliver'd 
from  the  Power  of  Sin  {Rom.  vi.  2, — 14.)  are 
married  to  (Thrift,  in  whom  all  Fulnefs  dwells 
(Rom.  vii.  4.)  have  already  every  Principle  of 
Grace  in  their  Hearts  (Job.  i.  15.)  and  the  Spirit 
of  God  actually  dwelling  in  them  {Rom.  viii.  9.) 
and  conftantly  influencing  them,  to  fuch  a  De- 
gree, that  they  do  not,  they  even  cannot,  feel 
and    live  as  others  do  (1  J  oh.  iii.  9.)  *    yea, 

actually 

*  1  Job.  iii.  9.  +W  bo  fa  ever  is  born  of  God>  doth  not 
cc?nmit  Sin  :  For  his  Seed  remaineth  in  him  :  And  he 
cannot  fifty  becaufe  he  is  bom  of  God.— -He  doth not , 

and 


142         Dialogue     III. 

actually  carrying  on  the  Work  of  San&ifkaiion. 
(J eh.  xv.  2.) — The  God  of  all  Grace  ready, 
mean  while,  to  grant  all  further  needful  Help, 
as  ready  as  ever  a  kind  Parent  was  to  give  Bread 
to  a  hungry  Child.  (Maith.  vii.  7, — 11.)  So 
that  they  are  compleatly  furnimed  to  live  daily 
in  the  Exercife  of  every  Grace.  (Eph.u.  10.) 
Yea,  this  is  expected  of  them,  as  they  would  act 
up  to  their  proper  Character.  (Eph.  iv.  1 .)  Yea, 
1  will  venture  to  add,  having  (b  good  an  Autho- 
rity as  the  Son  of  God,  that,  though  there  are 
different  Degrees  of  Grace  and  Fruitfulnefs  a- 
mong  true  Saints,  yet .  it  is  their  common  Cha- 
racter, to  bring  forth  Fruit,  feme  an  Hundred 
Fold,  feme  Sixty ,  feome  Thirty.  (A/b/^.xiii.23.) 

So 

and  he  cannot,  at  any  Time  :  For  his  Seed  always 
remaineth  in  him  :  So  that  thefe  Words  teach  us, 
that  there  is  at  all  Times  a  real  Difference  be- 
tween a  Saint  and  Sinner. 

It  is  true,  there  is  no  particular  Biafs,  or  Inclination, 
whether  natural  or  gracious,  in  the  Heart  of  Man, 
but  may  be  counteracted.  But  to  counteract  the 
habitual  Biafs  of  theHeart,  is  quite  different  from 
acting  agreeably  to  the  habitualBiafs  of  theHeart. 
The  Saint  counteracts  the  habitual  Biafs  of  Ins 
Heart9  when  he  fins.  The  Sinner  zfts  agreeable  to 
the  habitual  Biafs  of  his  whole  Heart,  when  he  fins. 
So  a  Saint  never  fins  with  all  his  Hearths  the  Wick- 
ed Man  does.  He  cannot, beczute  h\sSeed  remains  in 
him  ;  becau  fe  he  is  hern  of  God.  The  Spirit  -lufl-eth  a- 
£<iin/l  the  Flefh  ;  fo  that  he  cannot.  Gal.  v.  17. 
*    J  Therefore 


Dialogue     III.  143 

So  that  it  feems  more  difficult  to  reconcile  it 
with  Scripture,  that^  true  Saint  (there  being  no 
extraordinary  bodilyDifeafe,as  ihcHypochondria, 
&c.  nor  other  extraordinary  Circumftances,  that 
may  account  for  \t)  fhould  live  along  in  the 
Dark,  full  of  Doubts  and  Fears  about  his  State, 
from  Year  to  Year  ;  I  fay,  more  difficult  to  re- 
concile this  with  Scripture,  than  it  is  to  prove 
that  they  may  live  fo,  as  to  make  their  Calling 
and  Election  fure,  according  to  that  Exhorta- 
tion in  2  Pet.  i.  5, —  1 1. 

Ther.  But  I  have  known  fome,  efteemed 
true  Converts,  who  after  their  Converfion,  have 
lain  dead,  without  any  fenfible  divine  Influence* 
for  Months  together. 

Paul 


Therefore  good  iMen,  when  they  fall,  are  rejllefs, 
till  they  come  to  Repentance  ;  as  was  the  Cafe 
with  David.  Pfal.  xxxii.  3,  4,  5.  For  they  are 
out  of  their  Element  ;  all  is  Vanity  and  Vexation  of 
Spirit  ;  as  wa*s  the  Cafe  with  Solomon.  Eccl.  i,  2. 
As  when  Haman  led  Mordecai  thro'  the  Street  of 
Sbujhan,  on  the  King's  Horfe,  drefled  in  the  Royal 
Jpparel,  and  proclaimed  his  Honours  in  the  Ears 
of  the  People,  he  acted  exceeding  contrary  to  the 
habitual  Biafs  of  his  Heart  (Ejlh.  vij  So  did 
Peter,  when  he  denied  his  Matter  ;  and  there- 
fore at  one  Look  of  Chrift,  he  went  out  and  zvept 
bitterly.  -—  So  that  thefe  Inftances,  tho*  often 
alledged,  are  not  to  the  Purpofe  of  Stony* Ground' 
Hearers.  For  they  have  no  Root  in  thcmfelves. 
/  They  receive  the  JVord  with  Joy,  endure  for  a  whiley 

and  fall  away.    Matth.   xiii.    20,    21. See   Mr. 

Edwards  on  Riligious  Jjfeftions,\>.  2^^-  —  2"jj. 


144  Dialogue     III. 

Paul.  Why  did  not  you  add,  —  and  Years 
together  f — For  once  I  knew  of  one,  counted  an 
eminent  Chrillian,  who  declared  he  lay  dead 
twelve  Tears,  without  one  A£t  of  Grace  all  that 
Time. —  But  what  Good  do  fuch  Converfions 
do  ?  If  Men  are  as  much  under  the  Power  of 
ihmtvulDeath  after  their  Converfions,as  before, 
what  Benefit  is  there  in  being  converted  ?  And 
what  becomes  of  all  thofe  Scriptures,  which  de- 
clare, He  Jball  fave  his  People  from  their  Sins. 
(Matth.  i.2  i .)  That  we  might  ferve  him,  with- 
out fear,  in  Holinefs  and  Right  eon  fnefs  all  the 
'Days  of  our  Lives.  (Luk.i.  43.)  A  new  Heart 
will  I  give  you,  and  a  new  Spirit  will  I  put 
within  you,and  I  will  take  away  the  flony  Heart 
out  of  your  Flefh,  and  I  zuill  give  you  an  Heart 
of  Flefo  :  and  I  will  put  my  Spirit  within  you, 
and  caufe  you  to  walk  in  my  Statutes,  and  ye 
fljall  keep  my  Judgments,  and  do  them.  (Ezek. 
xxxvi.  26,27.)  IP  ho  gave  hi  mf elf  for  us,  that 
he  might  redeem  us  from  all  Iniquity  ,and  purify 
unto  himf elf  a  peculiar  People,  zealous  of  good 
Works.  (Tit.  ii.14.) — And  pray  takcNotice,my 
dear  Theront,  that,  asGod  gave  the  Law,  writ- 
ten on  Tables  of  Stone,  to  Jfrael,  to  all  Ifrael 
according  to  the  FlefJi,  which  Covenant  (T)eut. 
ix.  9 — 15)  they  did  break  (Heb.  viii.  9.)  fo  he 
has  exprefly  promifed  to  all  the  fpiritual  Ifrael, 
i.e.  to  all  true  Believers  (Gal.'m. 2 9. )  that  he  will 
write  his  Law  in  their  Hearts,  i.  e.  give  them 
an  inward  Temper  of  Mind  anfwerable  to  his 

written 


Dialogue     III.  145 

written  Law.  (Heb.vm.io. ) — A  Hypocrite  may 
go  to  God,  and  fay,  "Pardon  is  mine,  Grace  is 
mine,"  and  be  raviflied  with  his  own  DeJufion  : 
but  God  doth,  in  fact,  write  his  Law  in  ths 
Heart  of  every  true  Believer. —  This  is  God's 
Mark,  put  upon  all  that  are  of  his  Flock  ; 
whereby  his  Sheep  are  dijlinguijbed  from  the 
reft  of  the  World. 

Ther.  But  cannot  a  Man,  who  is  very  un- 
certain of  his  Sanclification,  befure  of  eternal 
Life  fome  other  way  ? 

Paul.  Our  Saviour  having  defcribed  the 
Chriftian  Temper  and  Life  in  his  Sermon  on  the 
Mount,  concludes  with  the  flrongeit  A  durances, 
that  fuch,and  fuch  only,  as  are  truly  fanclify'd, 
fhall  be  finally  faved.  If  we  are  fuch, our  Houfe 
is  built  upon  a  Rock  -;  if  not,  our  Houfe  is  built 
upon  the  Sand. — Now,  my  dear  Ther  on,  we 
hope  to  go  to  Heaven  when  we  die.  So  do  many, 
who  will  be  finally  difappointed.  How  fhall 
you  and  I  know,  that  our  Foundation  is  good  ? 
who  can  tell  us  ?  Surely  none  better  than  he 
who  is  to  be  our  Judge.  Could  we  afk  our 
bleded  Saviour,  Lord,  how  fball  we  know  f 
What  would  he  fay  ? —  Thanks  be  to  God,  we 
know  what  he  would  fay,  as  furely  as  though  he 
fhould  anfwer  us  with  an  audible  Voice  from 
Heaven.  For  he  is  now  of  the  fame  Mind,  as 
when  he  dwelt  onEarth.  What  he  then  taught,  is 
left  onRecord, plain  for  all  to  read, that  none  might 
miftake  in  a  Point  of  fuch  infinite  Importance. 

O  Take 


1^.6      -Dialogue     III. 

Take  your  Bible, \\\y  Ther  on,  read  our  Sa- 
viour's Sermon  on   the  Mount  ;  and  there  you 
will  fee  iheCbarafler  of  a  true  ChrifHan,  drawn 
by   an  infallible   Hand  ;  and  find  a  TV/?,    by 
which  you  may  fafely  try  yourStatc. — The  true 
Chriftian  is  humble,  peni  ten',  meek,  longing  after 
Holinefs,  merciful,   pure  in  Heart,  a   Peace- 
maker,  v/illing  to  fart  with  (ill  for  Chrift,  and 
to  go  thro'  the  great  eft  Sufferings  in  his  Caufe. 
(Matth.  v.  i,— 12.)— Like  Salt,  he  is  full  of 
Life  and  Spirit  :  like  Light,  by  his  Knowledge 
and  Example  he  enlightens  all  around  him,  and 
is  an  Honour  to  his  Mafler  (Ver.  13,  — 16.)--- 
lives  by  zftricler  Rule  than  any  Hypocrite  {f\-r. 
20.) — does  not  juftify    nor  indulge    the    lea  ft 
Grudge  againft  his  Neighbour,  or  thefrft  Stir- 
rings of  any  Corruption  in  his  Heart  (Fer.  2  1 , — 
42.) — loves,  not  only  his  Friends,  but  his  Ene- 
mies, even  his  tvorft  Enemies  (Fer.  43, — 48.) — 
gives  .Alms,  and  prays,  as  in  the  Sight  cf  God 
(Chap.  vi.  1, — 5.) — is  chiefly  concerned  for  the 
Honour  of  God,  and  Kingdom   and  Inter  eft  of 
Chrifl:  in  the  World  {fTer.  9,  10.) — chufes  God 
for  his  Portion,  lays  up  his  'Treafure  in  Heaven, 
and  means  with  an  honeft  Heart*,  with  a  JinaU 
Eye,  only  to  be  Gva^s  Servant  ;  and  trufting 
his  kind  Providence  for  temporal  Supplies,  he 
makes  it  his  chief  Buftnefs  to  be  truly  religious 
(Fer.  19, — 34.) — Not   of  a  carping,   captious, 
cenforious  Difpofition  ;  but  chiefly  attentive  to, 
and  moftly  concerned  to  amend,  his  own  Faults 

{Chap. 


Dialogue     III.  147 

{Chap.  vii.  f, — 5.) — he  prays,  and  his  Prayers 
are  anfwered  (Ver.  7, — 11.) — and  in  Imitation 
of  the  divine  Goodnefs,  he  is  kind  to  all  around 
him,  doing  as  he  would  be  done  by  (Ver.  12.), — 
at  hisConverfion,  he  enters  in  at  ihisftraitGate 
of  drift  Piety,  and  through  the  Courfe  of  his 
Life  he  travels  in  this  narrow  JVay  of  Holinefs, 
almoft  alone,  few  fuited  with  that  Road,  many 
walking  in  broader  TV  ays  (Ver.  13,  14.) — nor 
will  he  be  diverrcd  from  thefc  Sentiments  and 
Ways,  by  any  Preachers  or  Writers,  whatever 
Appearances  of  Holinefs  and  Devotion  they 
may  put  on.  (  ver.  15.) — 

Ther.  But  do  you  really  and  verily  believe, 
that  none  will  at  lad  be  admitted  into  Heaven, 
but  thofe  who  are  of  this  Char  after  f 

Paul.  Pray,  my  dear  Theron,  read  our 
Saviour's  Anfwer  to  your  Queflion,  and  believe 
it. —  Believe  that  he  means  as  he  fays. 

.  Tier.  Not  every  one  that  faith  unto  me, 
Lord,  Lord,  ft  all  enter   into  the  Kingdom  of 
■Heaven  :  but  he  that  doth  the  Will  of  my  Fa- 
ther -which  is  in  Heaven,  (ver.  21.) 

P  ul.  Obferve  —  that  DOTH—  not  that 
did  fomeYearsago — But  that  DOTH,  through 
the  Courfe  of  his  Life. — Forgive  this  Interrupti- 
on.— Pray,  read  on 

Ther.  Many  will  fay  to  me  in  that  'Day, 
Lord,  Lord,  have  we  not  prophefted  in  thy 
Name  ?  and  in  thy  Name  c aft  put  Devils  ? 
and  in  thy  Name  done  many  wonderful  Works  ? 
{Ver.  22.)  O  2  Paul. 


148         Dialogue     III. 

Paul.  You  fee,  they  arc  in  confident  Ex- 
pectation of  eternal  Life.  But  what  is  their 
Doom  ? 

Ther.  And  then  will  I  prof  ef  unto  them, 
I  never  knew  you  :  depart  from  me,  ye  that 
work  Iniquity.  Therefore,  zuhofoever  heareth 
thefe  Sayings  of  mine,  and  doth  them,  I  will 
liken  him  unto  a  wife  Man,  which  built  his 
Houfe  upon  a  Rock  ;  and  the  Rain  defended, 
and  the  Floods  came,  and  the  Winds  blew,  and 
beat  upon  that  Houfe  :  and  it  fell  not,  for  it 
was  founded  upon  a  Rock.  And  every  one  that 
heareth  thefe  Sayings  of  mine,  and  doth  them 
not,  /Jiall  be  likened  unto  a  foolifli  Man,  which 
built  his  Houfe  upon  the  Sand  :  and  the  Rains 
defended,  and  the  Floods  came,  and  the  Winds 
blew,  and  beat  upon  that  Houfe  :  and  it  fell, 
and  great  was  the  jail  of  it.  [Ver.  23, — 27.) 

Paul.  Obferve,  my  dear  Ther  on,  our  Sa- 
viour does  not  fay,  Every  one  who  firmly  be- 
lieveth  that  he  fbaJl  be  faved,  however  uncon- 
fcious  of  fanclifyingOperations  in  his  ownBreafl, 
froall,as  fure  as  God  is  true,  be  for  ever  happy. — 
No — but  juft:  the  Reverfe.  He  fays,  that  how- 
ever confident  Men  be  of  Salvation,  yet  if  they 
do  not  the  Things  contained  in  his  Sermon,  their 
Hopes  fhall  infallibly  be  difappointed. — Now 
fay,  my  dear  Ther  on,  do  you  believe  this 
Do&rine,  taught  by  our  blefled  Saviour  ? 

Ther.  I  muft  own,  I  have  not  been  wont 
to  view  Things  juft  in  this  Light.     "  I  ufed  to 

"  think 


Dialogue     III.  149 

t{  think,  I  need  not  trouble  myfelf,  to  find  out  a 
4  Multitude  of  Marks  and  Signs  of  true  Grace, 
*'  if  I  could  find  a  few  good  Ones.  Particularly, 
"  I  thought,  1  might  kmw  I  -was  faffed  from 
41  "Death  to  Life,  if  I  loved  the  Brethren."* 

Paul.  Your  Few  good  Ones  are  all  Coun- 
terfeit, if  alone,  feparate  from  other  good  ones. 
For  the  true  Saint  receives  every  Grace  from 
Chrift.  {jfoh.  i.  1 6.)  Nor  did  Chrift  mean  to 
(ingle  out  a  few  in  his  Sermon,  but  to  give  a 
brief  Summary  of  the  wholeChriftian  Life.  And 
he  that  heareth  thefe  Sayings  of  mine,  &  doth 
them, — not,  doth  a  few  of  them — but  doth  themt 
one  and  all.  Read  thro'  the  ift  Epiftle  of  John, 
and  you  will  fee  this  Sentiment  confirmed — 
Where  there  is  one  Grace,  there  is  all.  If  there 
is  not  all,  there  is  none,  j 

O  3  Ther, 

*  M.  p.  291,  292. 

X  However  on  the  Arminian  and  Jntinomian  Schemes 
of  Religion, in  which  nothing  is  truely  harmoni- 
ous and  confident,  what  they  call  Graces^  may, 
fome  Particulars  of  them  be  found  alone  ;  yet  on 
St.  Paul's  Scheme  this  can  never  happen,  p'or 
every  Grace  natively  refults  from  thofe  divine 
Views,  which  lay  the  Foundation  of  any  one 
Grace.  Beholding  as  in  a  Glafs  the  Glory  of  the 
Lord,  as  mining  forth  in  theLaw  &  in  theGofpel, 
we  art  changed  into  the  fame  Image,—  '),  e.  into  a  real 
Conformity  to  the  Law,  and  a  genuine  Compli- 
ance with  the  Gofpel,  comprising  all  the  Branches 
of  Religion.  See  Mr.,  Edwards  on  Religious 
Affections.  P.  249,-261. 


150  Dialogue     ITI. 

Tier.  Bin,  Sir,  fufFer  mc  to  rcll  you,  that 
M  this  Method  of  fecking  Peace  and  AfTurance, 
"  1  fear,  will  perplex  the  fimplc- minded  ;  and 
44  cherifk,  rather  than  fnpprefs,  the  Fluctuations 
"  of  Doubt.  For,  let  the  Signs  be  what  you 
"  pleafe,  a  Love  of  the  Brethren,  or  a  Love  of 
M  all  Kightcoufnefs,  a  Change  of  Heart,  or  an 
<4  Alteration  of  Life  j  thefe  good  Qualifications 
*'•  are  fomctimes  like  the  Stars  at  Noon-Day, 
<■  'not  eafily,  if  at  all,  difcernible  ;  orelfe  they 
4t  are  like  a  Glow- Worm  in  the  Night,  ghm- 
44  mering,  rather  than  fhining  :  Confequently 
"  will  yield,  at  the  belt,  but  a  feeble, — at  the 
**  word,  a  very  precarious  Evidence. — If,  in 
44  fuch  a  Manner,  we  fhould  acquire  fome  little 
44  AfTurance,  how  foon  may  it  be  unfettled  by 
44  the  Incurfions  of  daily  Temptations,  or  de- 
44  nroyed  by  the  InfurrecYion  of  remaining  Sin  ! 
44  At  inch  a  Juncture,  how  will  it  keep  its  Stand- 
4t  ing  !  How  retain  its  Being  1  It  will  fare  like 
44  a  tottering  Wall,  before  a  Tempeft  ;  or  be  as 
41  the  Rujh  without  Mirt,  and  the  Flag  i&ith- 
44  out  Water.  Job  viii.  1 1. 

KInftead  therefore  of  poring  en  our  own 
44  Hearts,  to  difcover,  by  inherent  Qualities, 
"-our  Interen.  in  Chrift,  1  fhould  rather  renew 
44  my  Application  to  the  free  and  faithful  Pro- 
41  m'je  of  the  Lord  :  aflcrt  and  maintain  my 
44  Title  on  this  unalterable  Ground. — Pardon 
*c  is  mine,  1  would  fay,  Grace  is  mine,  Chrifi 
**  and  alibis  f^i ritual B I ejp  jjj  are  mine.  Why  I 

«4  Becaufj 


Dialogue     III.  151 

M  Becaufc  I  am  confcious  0/TancYifyingO/urra* 
"  tions  in  my  ozvnBreafl  ?  Rut  her,  becaufeG  od 
"  hath  fpoken  in  his  Holinefs  ;  becaufe  all  theft 
"  precious  Privileges  are  configned  over  to  me 
41  in  the  ever  la/ling  Gofpel,  with  a  CI  came fs 
c<  unqucflionable  as  thefruth,  with  a  Certainty 
%i  inviolable  as  the  Oath  of  G  d?y  * 

Paul.  But  did  you  not  ufe  to  think,  that 
Faith  was  productive  of  goodJVorks  ?  Yea,  did 
not  your  As  pa  si  o  teach  you  this  Doctrine  ? 

Th.ir.  I  muft  confefs,  he  did.  This  was 
once  the  Language.of  my  A  s  p  a  s  t  o  to  me,  while 
I  was  yet  an  Unbeliever.  To  give  me  an  ex- 
a/ted  Idea  of  Faith,  thus  he  taught  me.  "  Faith 
will  make  every  Power  of  our  Souls  fpring  for- 
ward, to  glorify  our  heavenly  Father, — glorify 
him  by  every  Inllance  of  Obedience,  Fidelity 
and  Zeal."  f  "  It  makes  all  the  Powers  of  our 
Souls  like  the  Chariots  of  Jlmminadib,  ready, 
expedite,  and  active  in  Duty."  j  "  'This  is  the 
Love  of  God,  that  tve  walk  after  his  Command- 
ments. This  is  the  natural  Fruit,  this  the  cer- 
tain Evidence,  of  Love  to  that  glorious,  tran- 
fcendent,  and  adorable  Being." — "  It  buildeth 
up  the  fair  Fabric  of  Univerfal  Godlinefs."  ||  It 
"  will  diffufe  itfelf  thro  every  intellectual  Fa- 
culty, and  extend  to  every  Species  of  Duty,  till 
the  whole  Heart  is  filled  with  the  Image,  and- 
the  whole  Behaviour  regulated  by  the  Law  of 

the 

•  D.  p.  36 r,  362,       f  D.p.  169.      t  D.p.  176. 

Il  d:>.  177? 


152  Dialogue     III. 

the  bleffed  God."  * —  It  "  will  induce  us  to 
prefent  all  the  Members  of  our  Bodies,  and  all 
theFaculties  of  ourSouls,  as  a  living  Sacrifice  to 
the  Honour  of  God,  to  be  employed  in  his  Ser- 
vice and  refigncd  to  his  Will" — to  "  be  as  Pil- 
grims below,  and  have  our  Converfation  above." 
"  Such,  my  dear  Theron,"  faid  he  to  me, 
"  will  be  the  Effe&s  of  Faith."  f — "  Nothing 
is  more  certain,  than  that  Faith  is  a  vital,  an 
operative,,  a  victorious  Principle.";, — u  When 
theyfr/?  Converts  believed,  the  Change  of  their 
Behaviour  was  fo  remarkabje,  the  Holinefs  of 
their  Lives  fo  exemplary,  that  they  won  the 
Favour,  and  commanded  the  Refpecl  of  all  the 
People.  {y4cl.  ii.  47.)  In  fhort,  it  is  as  impoflible 
for  the  Sun  to  be  in  his  meridian  Sphere,  and 
not  todiflipate  Darknefs,  or  diffufe  Light,  as  for 
Faith  to  exift.  in  the  Soul  and  not  exalt  the 
Temper  and  meliorate  the  Conduct. t"  — All 
which,  befides  proving  it  by  many  Texts  of 
Scripture,  he  illuflrated  at  large,  in  the  Example 
of  St.  Paul  &  Abraham,  §  and  concluded  with 
alluring  me,  that  Faith  lt  will  give  Life  to 
every  religious  Duty"  **  And  make  us  "  a* 
bound  in  the  Work  of  fbe  Lord."  ft — -Yea,  at 
another  Time  he  taught'  me,  u  that  Faith,  even 
when  weak,  is  productive  of  good  Works."  |}|| 

Which 

*  D.  p.  t79.         t  D.  /.  181.        ||  D.  p.  182. 
%  D.  p.  182,  183.  §  D.  p.  187,-203. 

»•  D.  p.  206.        -ft  D.  p.  207.        (Hi  Vol.  If 
Edit,  I.  p.  251, 


Dialogue     III.  153 

Which  arc  "  the  Proof/'  and  do  "  undeniably 
attelt  its  Sincerity."*  They  are  "  the  grand 
Chara&eriftic,  which  diflinguifhes  the  Sterling 
from  the  Counterfeit."  \  "  They  will  djftin- 
guifh  the  true  Believer  from  the  hypocritical 
ProfefTor,  even  at  the  great  Tribunal.  % — And 
at  another  Time,  I  remember,  my  Aspasio 
laid,  "  Do  we  love  our  Enemies  ;  blefs  them 
that  curfe  us  ;  do  Good  to  them  that  hate  us  ; 
pray  for  them  which  defpite fully  ufe  us,  &  per- 
secute us  ?  Without  this  loving  and  lovely  Dif- 
pofition,  we  abide,  fays  the  Apoftle,  tn  T>eath  ; 
are  deflitute  of  fpiritual,  and  have  no  Title  to 
eternal  Life."  ]| 

Paul.  "  NoTitle  to  eternal  Life  !" — How 
dare  you  then  go  to  God,  and  fay,  "  Pardon  is 
mine,  Grace  is  mine,  Chrift  and  all  his  fpiritual 
Bleflings  are  mine"  ! 

Thek.  This  is  that  very  Faith,  which  my 
Aspasio  taught  me  to  exercife.  And  which 
he  afTured  me,  would  be  "  as  a  Torch  in  a 
Sheaf,"  §  inkindling  every  Grace  into  a  fudden 
Flame. 

Paul.  But  why  then  does  not  every  Grace 

flame  out  ?  Why  is  not  your  Heart   like  the 

Chariots  of  Amminadtb  ?  And  your  Title  to 

Heaven  clear  u  from  aConfcioufnefs  of  fanclify- 

ing  Operations  in  your  own  Breaft.  ?"  If  your 

Faith 


* 


Vol.  I.  Edii.  1.  p.  252.  f  Vol.  I.  Edit.  I.  p. 
259.  %  Vol.  I.  Edit.  1.  p.  278.  U  Vol.  II. 
Edit.  2.  p.  303.         §  D.  p.  336. 


154  Dialogue     HI. 

Faith  is  "  a  vital,  an  operative,  a  victorious  Prin- 
ciple," why  cannot  you  obtain  a  full  Alliirance 
from  that  "  grand  Characleriftic,  which  diftin- 
guiflies  the  Sterling  from  the  Counterfeit"  in 
this  World  ;  and  which  "  will  diilinguifh  the 
true  Believer  from  the  hypocritical  Profeflbr, 
even  at  the  great  Tribunal  ;  "  And  without 
which,  you  are  in  Fact  "  deftitutc  of  fpiritual* 
and  have  no  Title  to  eternal  Life    I 

Ther.  Once  I  had  this  Evidence,  as  I  tho't. 
clear  in  myFavour. — But  by  Experience  I  found 
at  length,  that  no  fteady  laiting  Alliirance  could 
be  had  this  Way. — For  my  Graces  were  moftly 
"  as  the  Stars  at  Noon,"  quite  invifible  :  Or  at 
beft  "  as  a  Glow- Worm  in  the  Night,"  but  juft 
to  be  fecn.  So  that  the  "  little  A  flu  ranee"  I 
had,was  very  unfteady.  Yea,  looking  for Marks 
of  Grace,!  found,  "rather  increafed  myDoubts  j" 
as  I  could  not  but  diicern  more  Evidences  againfl 
me,  than  for  me.  Therefore  I  gave  up  this 
'Way,  as  tending  to  perpetual  Uncertainty.  And 
as  a  more  direct  Way  to  Aflurance  and  Peace, 
1  learnt  to  live  by  Faith  ;  to  go  to  God,  and 
fay,  "  Pardon  is  mine,  &c. 

Paul.  And  all,  my  dear  Ther  on — "  with- 
out any  Evidence  from  Scripture,  Senfe,  or 
Reafon."-— -Yea,  in  direclOppofition  to  your  own 
Asp  as  10,  who  affirms,  that  Faith  is  "  a  vital, 
operative,  victorious  Principle." — Pray,  how  do 
you  know,  that  your  Faith  is  Sterling,  and  not 
Counterfeit  !. — -Be  quite  impartial,  and  fay,  is  it 

not 


Dialogue     III.  155 

not  to  be  feared,  that  your  Faith  is  what  St. 
James  calls  a  dead  Faith  ? 

Tiier.  But  the  Time  once  was,.whcn  I  was 
full  of  Light,  Love  and  Joy. 

Paul.  Yes — Like  a  "  Torch  in  a  Sheaf" 
all  in  a  Flame  of  Love,  to  think  your  Sins  were 
pardoned.  But  you  fee,  that  this  Sort  of  Love, 
like  the  Ifraelites  Joy  at  the  Side  of  the  Red- 
Sea,  does  not  lad  long.  But  like  the  Stony- 
Ground,  it  endures  for  a  while,  and  then  comes 
to  nothing.  And  your  Graces  are  now  no  more 
to  be  feen  than  "  the  Stars  at  Noon"  And 
you  rau ft  give  np  your  AiTurance,  or  take  ano- 
ther Courfe  to  fupport  it. — And  another  Courfe 
indeed  you  take, — to  live  by  Faith  ! — "  With- 
out any  Evidence/'  as  Mr.  Marshal  owns, 
whofe  Book  your  Aspasio  values  next  to  the 
Bible, — Without  any  Evidence  "fromScripture, 
Scnfe,  or  Reafon."  And  is.  this  that  glorious 
Faith,  your  Aspasio  once  fo  highly  extolled  ! 
Is  all  come  to  this  at  laft  ! 

Ther.  Yes. — And  did  not  Abraham  thus 
live  by  Faith  ?  who  again/1  Hope  believed  in 
Hope.  (Rom.  iv.  1  8.)  And  was  not  this  the  Way 
of  Saints  in  general  under  the  old  Teftament  ? 
When  they  ivalked  in  'Darknef?  and  faw  no 
Light,  they  trufled  in  the.  Lord,  and  fayed 
the mf elves  on  their  God.  (Ifai.  1.  1  o.)  And  was 
not  this  the  Way  of  Saints  in  the  apoftolicAge  I 
They  walked  by  Faith,  &  not  by  Sight.  (2  Cor. 
v.  7.)    "David  checked  himfelf  for  doubting. 

Why 


156  Dialogue     IIL 

Why  art  thou  cafl  down,  O  my  Soul  ?  (Pfal. 
xlii.)  And  j4[aph  looked  upon  it  as  his  Sin. 
Pfal.lxxvii.  10.  1  faid,  This  is  my  Infirmity. — 
And  Chrift  often  upbraided  his  Difciples  for 
their  Unbelief.  And  St.  Paul  charges  the  He- 
brewQo\vizx\%  not  to  cafl  away  their  Confidence. 
Heb.  x.  25. 

Paul.   Pray,  my  dear  The r on,  take  your 
Bible,  and  read  the  feveral  Texts  you  refer  to  ; 
read  what  goes  before,  and  what  follows  after  j 
and  you  may  cafily  fee,not  one  of  them  is  to  your 
Purpofe. —  God  had  promifed  to  give  Abraham 
a  Son,altho  hisWife  was  not  only  barren, but  alfo 
by  Reafon  of  Age  pad  Child- bearing  :  And  noi- 
withftanding  the  Difficulties  in  the  Way  of  its 
Accomplifhment,  Abraham  believed  the  divine 
Promife. — God  had  by  the  Mouth  of  Samuel 
promifed  to  give  T>avid  the  Kingdom  of  Jfrael. 
But  he  was  banifned  from  his  Country,  &  from 
God's  Sanctuary  :  his  Enemies  taunted  ;  yea, 
and  his  Life  was  in  continual  Danger.     So  that 
he  was  ready  fometimes  to   fay,  IfJiall  perifb 
one  T)ay  by  the  Hand  <?/*Saul.     But  then  again 
he  checked  himfelf  for  giving  way  to  fuch  un- 
reafonable  Difcouragement ;   after  the  expi  efs 
Promife  of  God  to  him.     TVhy  art  thcu  cafl 
down,  O  my  Soul !  However,  thro  all  thePfalm 
he  appears  confeious  to  the  Exercife  of  Grace 
in  his  Heart,  and  difcovers  not  the  lead:  Doubt 
of  the  Goodnefs  of  his  State.  (See  Pfal.  xlii.) — 
So  the  Captives  in  Babylon  had  an  exprefs 

Promife, 


Dialogue     III.  157 

Promife,  that  after  feventy  Years  they  fhould 
return  to  Zion,  But  fuch  an  Event,  fituate  as 
they  were,  Teemed  incredible.  Every  thing 
looked  dark.  They  had  no  Light.  They  faw 
no  Way  for  their  Return.  But  God  had  pro- 
mi  fed  it  ;  and  therefore,  they  (who  feared  the 
Lord,  and  obeyed  h'nVo'ice.  i.  e.  who  were  "  con- 
fcious  of  falsifying  Operations  in  their  own 
Breads)  for  their  Encouragement,  are  exhorted 
to  caft:  their  Burden  upon  their  God,  and  put 
an  implicit  Faith  in  his  Wifdom,  Power  and  Ve- 
racity ;  and  truft  in  him  to  accomplifli  his  Word. 
(Read  from  If  at,  xlix.  13.  to  Ifau  1.  10.) — So 
Afafh  knew  he  was  a  fincere  godlyMan  ;  as  is  e- 
vident  from  thefeventy-t hi rdPfalm, throughout. 
But  he  was  fo  overwhelmed  with  a  View  of  the 
calamitous  State  of  God's  Church  and  People 
(See  Pfal.  lxxii.  20.  and  read  the  eleven  Pfalms 
following,  intitled  Pfalms  of  AfapJS)  that  fome- 
times  (like  thofe  in  Ifai.  xlix.  14.)  he  was  ready 
to  fink  under  Difcouragement,  as  though  God 
had  quite  caft  off  his  Church  and  People  for 
ever.  For  which  he  checketh  himfelf,  and  en- 
deavours to  raife  his  Hopes,  from  a  Remem- 
brance of  God's  wonderful  Works  to  Ifrael  of 
old, in  bringing  them  out  of 'Egypt.  (Pfa/.\xx\\L) 
So  the  Chriflian  Hebrezus  knew  the  Sincerity  of 
their  Hearts,  and  the  Goodnefs  of  their  State, 
by  the  Fruits  of  Holinefs.  (Heb.  vi.  9,  10.  n.) 
And  the  Confidence,  that  St.  Paul  exhorts  them 
to  hold f aft,  was  their  Confidence 'oi 'the  Tir.th 
P  of 


158  Dialogue     III. 

of  Chrijlianity  ;  for  the  ProfdTion  of  which, 
they  had  already  fuffered  much,  and  were  likely 
to  fufTer  more  :  And  yet  if  ihey  drew  back,  and 
renounced  Chriflianity,  it  would  coft  them  their 
Souls.  (Heb.  x.  23, —  39.) — And  though  it  is 
true,  our  Saviour  upbraided  his  Difciples  for  not 
believing  he  was  nfen  from  the  Dead,  of  which 
they  had  fufficient  Evidence,  &c.  yet  neither 
they,  nor  any  other  Perfon,  from  the  Beginning 
of  Genefis,  to  the  End  of  the  Revelation,  were 
ever  blamed  for  doubting  their  Title  to  eternal 
Life,  while  their  Evidences  were  not  clear. 

Yea,  our  Saviour  was  fo  far  from  encouraging 
his  Followers  to  this  blind  Faith,  this  bold  Pre- 
fumption,  that  his  whole  Sermon  on  the  Mount 
is  directly  levelled  againft  it.  None  are  pro- 
nounced Bleffed,  but  thofe  who  are  endowed 
with  holy  and  divine  Qualifications  of  Heart, 
and  lead  anfwerable  Lives.  And  though  Men 
were  endowed  with  the  miraculous  Gifts  of  the 
holy  Spirit,  and  prophefied  in  ChrifP s  Name, 
and  in  his  Name  caft  out  T> evils,  and  did  many 
wonderful  Tf^orks,  and  made  a  great  Profellion, 
and  had  high  Confidence,  crying.  Lord,  Lord  ; 
as  our  Saviour  forefaw  many  would  :  Yet  if  they 
were  not  under  the  real  Government  of  that 
divine'Temper,  defcribed  in  that  Sermon  through- 
out, our  Saviour  affirms,  that  at  the  Day  of 
Judgment  he  would  bid  them  depart.  (Matth. 
vii.  21, — 2j.y — To  go  on,  therefore,  after  all 
this — confident  we  fliall  have  eternal  Life,  tho 

unconfeious 


Dialogue     III.  159 

unconfcious  offanclifying  Operations  in  our  own 
Breads, — is, — forgive  me,  Theron, — is,  I  fay, 
little  better  than  downright  Infidelity.  Yea, 
ditl  we  believe  our  Saviour  to  be  an  Impoftor, 
we  might  with  lefs  Difficulty  ex  peel  to  get  to 
Heaven  in  iu ch  a  Way.  For  as  lure  as  he  was 
a  MeiTenger  fent  from  God,  Co  fure  fhall  we  find 
the  Doctrine  contained  in  his  Sermon  on  the 
Mount  verified  at  that  great  Day,  when  he  fhall 
come  to  judge  the  World. — Wherefore,  be  not 
deceived,  O  my  Theron  !  God  will  not  be 
mocked.  For  whatfoever  a  Man  foweth,  that 
alfo  Jball  he  reap.  (Gal.  vi.  7.) 

To  refer  to  thofe  Words  of  St.  Paul  (2  Cor. 
v.  7.)  We  walk  by  Faith,  and  not  by  Sight,  as 
you  do,  and  to  imagine,  that  St.  Paul  and  the 
primitive  Chriftians  lived  at  fuch  a  low,  blind, 
prefumptuoiis  Rate,  calls  infinite  Reproach  upon 
Cbriftianity,  For  they  all,  with  unvaried  Faces, 
■beheld  as  in  a  Glcfs  the  Glory  of  the  Lord,  and 
were  changed  into  the  fame  Image  from  Glory 
to  Glory,  even  as  by  the  Spirit  of  the  Lord. 
2  Cor.  iii.  1  8. — And  divine  and  eternal  Things 
all  lay  open,  as  it  were,  to  the  Apoflle's  View. 
He  looked  at  them  ;  he'faw  them  ;  he  believed 
them  :  A  Senfeof  their  infinitelmportance  pene- 
trated his  Heart.  He  was  clean  carried  above 
all  the  Goods  and  Ills  of  this  prefent  World — 
and  like  the  Sun  in  the  Firmament,  he  kept  on 
a  fleady  Courfe,  till  he  had  finifhed  his  Race, 
and  obtained  a  Crown  cf  Righteoufnefs. — And 
P  2  thus 


1 60  Dialogue     III. 

thus  HE  lived  by  Faith.  (2  C0r.1v.16, 17,  1  8v 
and  2  7?J3f.  iv.  6,  7,  8.) — Yea,  it  was  an  avowed 
Principle,  in  the  apoitolic  Age,  to  judge  of  the 
Goodnefs  of  their  State,  by  the  Holinefs  of  their 
Hearts  and  Lives.  1  Joh.  in.  6  Whofoever  a- 
bideth  in  him,  finnetb  not  :  Whofoever  finneth> 
hath  not  feen  him,  neither  known  him.  Ver.  7. 
Let  no  Man  deceive  you.  Ver.  8.  He  that  com- 
?nitteth  Sin,  is  of  the  Devil.  Ver.  0.  Whofo- 
ever is  born  of  God,  doth  not  commit  Sin.  Ver. 
io.  In  this  the  Children  of  -God  are  manifefl t 
and  the  Children  of  the  Devil. — This  was  the 
appflolic  Criterion  : — and  therefore,  if  any  pre- 
tended to  Converfion,  if  any  pretended  to  be  ac- 
quainted with  Chrift,  who  live*!  not  according  to 
our  Saviour's  InftrucYions,  particularly  in  his 
Sermon  on  the  Mount,  this  was  his  Doom  ;  he 
was  branded  for  a  Liar.  1  Joh.  ii.  4.  He  that 
faith,  I  know  him,  and  keepeth  not  his  Com- 
mandmentSj  is  a  Liar,  and  the  "Truth  is  not 
in  him. 

The?..  I  grant,  the  Saints  in  Scripture  ufual- 
ly  ipeak  the  Language  of  Aflurance  ;  but  I  al- 
ways thought,  "  we  hail  no  Caufe  to  judge,  that 
"  this  Aflurance  was  grounded  on  the  Certainty 
"  of  their  own  good  Q\ialifications."  * 

Pa  u  L.  Was  not  Abraham  certain  of  his  Sin- 
cerity, when  out  of  Love  &  Obedience  to  God 
he  left  his  Father's  Iioufe  and  native  Country  ; 

and' 

M.  />.  184. 


Dialogue     III.  16.1 

and  at  one  Word  fpeaking,  felt  a  Heart  prepared 
to  offer  np  his  beloved  IJaac  f — Was  not  Mofes 
certain  of  his  Sincerity,  when  out  of  Love  to  the 
Caufe  of, God  he  defpifed  all  the  Treafures  of 
Egypt  j   and  afterwards  felt  he    had  rather  die, 
had  rather  have  his  Name  blotted  out  of  theBook 
of  theLiving,than  thatGod  fhould  not  effectually 
take  Care  of  theHonour  of  his  own  great Name? 
Was  not  Job  certain  of  his  Sincerity,  when  with 
fuch  Calmncfs  he  faid,  The  Lord  gave,  and  the 
Lord  hath  taken  away  ;  and  blejjed  be  the 
Name  of  the  Lord  ?  Yea,  did  not  he  confiantly 
aiTert  his  Sincerity,  through  all  his  Trials  ?  {Job 
xxxi.  1, — 40.) —  O  hozu  love  I  thy  Law  !  It 
is  my  Meditation   all  the  'Drty,— -fays  "David. 
(Pfal.  cxix.  97.) — Whom  have  Tin  Heaven  but 
thee  ?  sAnd  there  is  none  upon  Earth  I  defire 
befides  thee, — fay-'  Jlfaph.  (Pfal.  Ixxiii.  25.) — • 
/  have  zualked  before  thee  in  "Truth,  and  "with 
aperfeclHeart, — feysHezekiah,  looking  Death 
in  the  Face.  (Ifai.  xxxviii.  3.) — Thou  know  eft 
that  I  love  thee, —  fays  Peter.   (Joh.  xxi.  1  7.) — 
Our  rejoycing  is  this,  thtTeftimony  of  our  Con- 
fcience,  that  in  Simplicity  &  godly  Sincerity, — 
zee  have  had  our  Converfation  in  the  World, — 
fays  Paul.  (2  Cor.  i.  i  2. — But  why  do  I  men- 
tion Particulars  ?  For  this,  even  this,  is  the  way 
in  which  all  fcriptural  Saints  attained  Affurance. 
I  Joh.  ii.  3.    Hereby  zue  know  that  we  knozu 
him,  if  zue  keep  his  Commandments. — And  had 
you  lived  in  the  apoftolic  Age,  O  my  Theron, 
P  3  I 


j  62         Dialogue     III. 

I  doubt  not,  all  good  People  would  have  been 
ready,  on  bearing  fuch  Talk  as  you  have  been 
too  much  carry'd  away  with,  to  cry  out, — But 
know,  thou  vain  Man,  that  Faith  without 
[Forks,  is  dead.   (Jam.  ii.  20. 

Tjier.  "  If,  in  fuch  a  Manner,  we  fliould 
"  acquire  fome  little  Afpurance,  how  foon  may 
44  it  be  unfett led- by  the  Incurfions  of  Tempta- 
4t  tion,  or  dellroyed  by  the  lnfurreclion  of  re- 
**  maining  Sin  !  At  fuch  a  Juncture,  how  will 
t;  it  keep  its  Standing  1  how  retain  its  Being  ! 
44  It  will  fare  like  a  tottering  Wall  before  the 
•'  Tern  pell: ;  or  be  as  the  Rufb  without  Mire, 
(i  and  the  Flag  withoutWater.  Job.  viii.  1 1."* 

Paul.  'Tis  true,  when  the  Storm  arifes,  the 
Houfe  that  is  built  upon  the  Sand,  will  be  "  like 
a  tottering  Wall  before  the  Tempeft."  And 
"  as  the  Rufb  without  Mire,  and  the  Flag 
without  Water" ',  Jo  the  Hypocrite's  Hope  Jh all 
per  if b.  (jfob  viii.  11,  13.) — But  in  true  Saints, 
their  Faith  is  "  a  victorious  Principle."  For 
whatsoever  is  bom  of  God,  overcometh  the 
World  :  And  this  is  the  Ficlory,  that  over- 
cometh the  World,  even  our  Faith.  (1  Joh.v.3.) 
Nor  fhall  any  ever  be  admitted  to  eat  of  the 
Tree  of  Life,  which  is  in  the  Mid/I  of  the  Para- 
dife '  of  God,  but  he  that  overcometh.  This  is 
the  MefTage,  which  Chrift,  fince  his  Exaltation 
in  Heaven,  has  fent  to  his  Church  on  Earth. 

Rev. 

*  D.  p.  562. 


Dialogue     III.  163 

Rev.  ii.  7,  11,  17,  26.  and,  iii.  5,  12,  21.  and, 
xxi.  7.  And  therefore,  Bleffed  are  they  that 
do  his  Commandments,  that  theymay  have  Right 
to  thcTree  of  Life,  and  may  enter  in  through  ths 
Gates' into  the  City.  Rev.  xxii.  14. 

Ther.  But  are  there  not  lbme,  who  are  but 
Babes  in  Chrift  t 

Paul.  Yes. — And  as  new-bornBabes  they 
defire  the  fine  ere  Milk  of  the  TVord,  that  they 
may  GKO IV  thereby  (1  Pet.  ii.  2.)  and  as  they 
grow  up  unto  a  perfed  Man  (Eph.  iv.  13.) 
their  AiTurance  increafes  in  exaft  Proportion. 
(2  Pet.  i.  5, — 10.) 

Ther.  This  Doctrine  of  your's,  "  I  fear," 
will  wound  weak  Chriitians,  and  "  perplex  the 
fimple- minded."  *  ' 

Paul.  This  Doctrine,  fo  plainly  taught  by 
JESUS  CHRIST  and  by  ALL  HIS  APOS- 
TLES, were  it  once  thoroughly  understood  and 
firmly  believed,  would  not  only  l'  wound"  and 
u  perplex"  prefumptuous  Hypocrites  ;  but 
even/lay  its  Thoufands,  yea,  its  tenThoufands  : 
while  the  Righteous  would  flourifh  like  the  green 
Bay-Tree,  nouriflied  up  by  Rich  found  and  good 
^Doftrine.  For  never  did  *A [fur  tine  e,  true  and 
genuine  AiTurance,  fo  abound  among  ProfeiTbrs, 
as  in  the  apoftolic  Age,  when  this  was  the 
Doctrine  univerfally  in  Vogue. — And  then  the 
holy  Lives  of  their  Converts  were  fo  "  exem- 

"  plary  ; 
■  »  — — ■ »■   ■         11.     . 

*  D.  p,  3^i% 


i6d.         Dialogue     III. 

'*  plary  ;  that  ihey  won  the  Favour  and  com- 
u  manded  the  Rcfpecl  of  ajl  the  People."  And 
Chriftianity,  thus  adorned  by  the  conftantBeha- 
viour  of  its  ProfefTbrs,  gained  Ground  every 
where,  in  Spite  of  all  the  Efforts  of  Earth  and 
Hell. — Whereas,  in  the  Days  of  Luther,  in  the 
Days  of  Cromwell,  and  in  our  'Day,  when  your 
kind  of  AfTu  ranee  has  been  fo  much  in  Vogue, 
the  Lives  of  many  ProfeiTors  have  been  fuch 
as  to  bring  Reproach  upon  Chriftianity,  in  the 
Sight  of  the  World.  It  was  this,  that  prejudiced 
the  Papifts  againft.  the  Reformation  in  Luther 's 
Time.  It  was  this,  that  prejudiced  England  a- 
gainft  experimental  Religion  in  Cromwell  s  Time. 
And  it  is  this,  it  is  this,  O  my  Therov,  that  has 
brought  vital  Piety  into  fiich  general  Contempt 
in  JS/ew- England,  in  thefe  late  Years. —  Our 
Oppofers  cried,  "  Let  us  wait,  and  fee  how  thefe 
Converts  will  turn  out  a  few  Years  hence." 
They  waited — and  are  confirmed  in  their  Infide- 
lity :  And  Thoufands  -feem  to  be  gone  offto  the 
•Arminian  Scheme,  or  worfe. — Could  I  fpeak, 
O  my  The ron,  with  a  Voice  like  that  of  the 
Arch-Angel,  when  he  fhall  wake  up  all  the 
Seeping  Dead,  I  would  found. an  Alarm  to  all 
God'sPeople  thro  the  chriftian World,  warn  them 
againft  this  Delufion,  and  invite  them  to  return 
back  to  the  old  apoftolic  Doctrine. 

Ther.  But,  dear  Sir,  it  is  not  poflible  for 
•me  to  maintain  Aflurance  in  this  Way.  To  fup- 
pofe  that-  my  inherent  Graces,  which  ate  fo 

difficult 


Dialogue     III.  165 

difficult  to  be  difcerned,  at  bed:,  and  Co  unfleady 
and  precarious, are  a  properFoundation  on  which 
to  build  a  fixed  ^Ajjurance,  is  a  Doctrine  quite 
romantic. — Yea,  you  may  as  well  "  place  the 
Dome  of  a  Cathedral  on  theStalk  of  a  Tulip."* 
But  on  the  other  Hand,  by  the  JVitnefs  of  the 
Spirit,  inContradiftincYion  from  inherent  Graces> 
a  firm  and  unfhaken  AfTu  ranee  of  our  eternal 
Salvation  may  be  obtained.  \ 

Pa  u  l.  A  firm  and  (olid  ROCK  is  this  Foun- 
dation ;  as  he  declares,  who  is  the  Son  of  God, 
and  our  final  Judge. — No,  fay  you,  it  is  rather 
like  "  the  Stalk  of  a  Tulip  /"—On  what  Evi- 
dence then  will  you  venture  your  immortal  Soul, 
for  a  whole  Eternity  ? — On  the  JVitnefs  of  the 
Spirit? — But,  O  my  dear  The  ron,  what  good 
will  this  Witnefs  of  the  Spirit  do  you,  when  you 
come  to  die  ?  When  the  Storm,  rifes,  when  the 
Rain  defcends,  the  Flood  comes,  and  the  Wind 
beats  upon  your  Houfe,  k  will  fall  ;  "  like  a 
tottering  Wall  before  the  Temped,"  if  not 
founded  on  that  very  Rock,  pointed  out  by  our 
blefled  Saviour*  Ten  ThoufandWitnefTes,  from 
ten  Thoufand  Spirits,  will  (land  you  in  no  Stead. 
For  as  true  as  that  Jefus  was  the  Mejfiahy  the 
Man  that  heareth  his  Sayings  &  doth  them  not, 
fhall  at  laft  hear  that  dreadful  Word, /Depart — 
'Depart,  I knozv  you  not —I know  you  not,  ye 
Workers  of  Iniquity. — Then  you  will  find,  that 

without 


D.  p.  36r.         f  M.  p.  184.,— 188-. 


1 66  Dialogue     III. 

•without  Holinefs  no  Man  JJ.mll  fee  the  Lord. 
(Heb.  xii.  14.)  And  then  you  will  fee  that 
Saying,  now  to  you  fo  incredible,  made  the  Teft 
of  Admiflion  into  Heaven — No  Alan  can  be 
(Thrift's  T>ifciple,  unlefs  he  love  him  more  than 
Father  and  Mother ',  Wife  &  Children,  Hotifes 
and  Lands,  yea,  more  than  his  own  Life,  (Mat. 
x.  37,  38.  Luk.xiv.  25, — 33.) — You  may  come 
to  the  Door,  and  knock,  and  cry,  Lord,  Lord, 
open  to  me  ;  and  tell  him,  you  firmly  believed 
in  your  Heart  you  fhould  have  eternal  Life  : 
But  if  you  are  found  a  Worker  of  Iniquity,  he 
will  bid  you  depart. — You  may  cry  for  Mercy  ; 
but  your  Cries  will  be  for  ever  i>n  vain. — That 
Spirit,  O  my  Ther  on,  which  would  make 
you  believe  yourState  to  be  good,  when  accord- 
ing to  Scripture  it  is  bad,  is  not  the  holy  Spirit, 
by  which  the  Scriptures  were  infpired  j  nor  is 
its  Teftimony  to  be  credited. 

Ther.  "  But  if  I  muft  try  the  Witnefs  of 
<c  the  Spirit  by  the  Sincerity  of  my  Graces,  the 
11  Teftimony  of  the  Spirit  will  ftand  me  in  no 
*  Stead."  * 

Paul.  If  you  truft  to  the  Teftimony  of  the 
Spirit,  zvithout  any  Regard  to  the  Sincerity  of 
your  Graces,  you  have  nothing  but  a  Spirit,  a 
naked  Spirit,  to  depend  upon.  And  if  your  Spi- 
rit fhould  prove  to  be  Satan,  transformed  into 
an  Angel  of  Light,  you  are  deluded — your  Soul 
is  loft — for  ever  loft.  Ther. 

*  M.  f  188. 


Dialogue     III.  \6y 

Ther.  But  if  we  muft  fir  (I  knozv  by  our  in- 
herent Graces,  that  we  are  the  Children  of  God, 
this  would  render  the  Witnefs  of  the  Spirit 
needlefs. 

Paul.  Unlefs  we  fir/}  knoiv  that  we  have 
thefe  inherent  Graces,  we  can  never  be  allured 
of  our  good  Eftate,  according  to  our  Saviour's 
Sermon  on  the  Mount. — Pray,  mind  this,  my 
dear  Ther  on. 

Ther.  Then  you  deny  the  immediate  Wit- 
nefs  of  the  Spirit,  I  fuppofe. 

Paul.  This  immediate  Witnefs  of  the  Spi- 
rit, which  you  plead  for,  is  certainly  contrary  to 
Scripture. — For,  it  will  tell  a  Man,  his  State  is 
good,  when  according  to  God's  Word  it  is  bad. — 
And,  which  is  directly  to  the  Cafe  in  Hand,  it 
leads  Men  to  build  their  Affurance,  not  on  that 
Rock  our  Saviour  points  out  as  the  only  fafe 
Foundation,  but  on  fomething  entirely  different  ; 
And,  I'm  forry  to  fay  it,  tempts  Men  to  compare 
what  our  Saviour  calls  a  Rock,  to  the  Stalk  of 
a  Tulip. — This  Spirit,  therefore,  being  contrary 
to  Scripture,  is  not  the  Spirit  of  God,  but  the 
Spirit  of  Delufion. 

Ther.  What,  then,  can  the  Witnefs  of  the 
Spirit  be  ? 

Pa  ul.  The  Dcfign  of  a  Witnefs  is,  to  prove 
a  Point,  to  make  it  evident  and  certain  ;  that  we 
may  believe  it  without  the  lead  Doubt. — And 
the  Proof  muft  be  legal  Proof,  or  it  will  not  pafs 
inLaw. — Now,  thePoint  to  be  proved,  is, — that 


1 68  Dialogue     III. 

I  am  a  Child  of  God,  a  true  'Difciple  ofChriJf ; 
and  fo  intitlcd  to  eternal  Life.  For,  none  but 
the  Children  of  God,  &  true  Difciples  of  Chrift, 
are  intitled  to  Heaven,  according  to  the  Word 
of  God  :  Which  is  the  only  Rule,  whereby  all 
are  finally  to  be  judged. — But  Chrift  affirms, 
that  Tio  Man  can  be  his  'Difciple,  unlefs  he  love 
him  more  than  Father  or  Mother,  Wife  or 
Children,  Houfes  or  Lands^  yea,  more  than  his 
own  Life  :  And  allures  us  in  the  moft  plain  and 
exprefs  Manner,  that  all  who  expect  to  go  to 
Heaven,  not  having  fuch  Hearts  and  Lives  as 
he  defcribes  in  his  Sermon,  fhall  certainly  be 
difappointed. — If,  therefore,  the  Spirit  of  God 
means  to  make  it  evident  to  me,  that  I  am  a 
Child  of  God,  a  Difciple  of  Chrift,  and  fo  an 
Heir  of  Heaven,  it  tvill  be,  it  mufl  be,  by  a 
Proof  that  will  ftand  in  Law,  a  Proof  the  Bible 
allows  to  be  good.  Otherwife,  no  Credit  is  to 
be  given  to  it : — unlefs  we  will  fet  afide  this  /w- 
fallible  Lazv-Book,  by  which  all  the  chriftian 
World  is  to  be  judged. — If  the  Proof  will  not 
pafs  with  our  final  Judge,  it  ought  not  to  pafs 
with  us  now.  But  no  Proof  will  pafs  with  our 
final  Judge,  but  what  quadrates  with  the  fore- 
mentioned  Declarations  of  our  Saviour.  For 
he  will  not  recede  from  his  ownWords. — There- 
fore, there  is  but  this  one  Way  to  prove  to  my 
Confcience,  that  I  am  a  Child  of  God,  a  Difc 
ciple  of  Chrift,  and  fo  an  Heir  of  Glory  ;  there 
is  but  oneThing,  that  can  poflibly  convince  me  j 

namely, 


Dialogue     HI.         iu<; 

namely,  for  the  Spirit  of  God  to  give  mefucb 
an  Heart  as  the  Children  of  God  and  true  Di(- 
ciples  of  Chrift  have,  according  to  the  plain  De- 
clarations of  theGofpel. — By  this,  I  may  know  ; 
and  by  nothing  fhort  of  this. — If  this  Evidence 
is  doubtful,  no  other  can,  no  other  (hould,  fat  isfy 
me. — If  this  is  plain,  no  other  is  neceffary  in 
order  to  a  full  A  flu  ranee. — Therefore,  then  the 
Spirit  of  God  witneffes  with  my  Spirit  that  1 
am  a  Child  of  God,  when  by  a  large  Communi- 
cation of  divine  Grace,  this  is  made  plain  beyond 
-all  Doubt. — 1  feci  the  Heart  of  a  Child  towards 
God  ;  a  Heart  full  of  Love,  Reverence,  Trufr, 
Obedience  ;  a  Heart  to  go  to  him  as  a  Child  to 
a  Father  ;  or  in  other  Words,  the  Spirit  of  A- 
doption,  whereby  I  cry , Abba, Father. — And  by 
this  I  know  I  am  a  Child   of  God — and  if  a 
Child,  then  an  Heir,  an  Heir  of  God,  and  a 
joint-Heir  with  Jefus  Chrift.  (Rom.  viii.  16,17. 
compared   with  ver.  i,  5,  6,  9,  12,  13,  14.) — 
Ail  true  Believers  had   this  Seal  of  the  Spirit 
in  the  apoflolic  Age.  (Eph.  i.  13.)     And  for 
ought  that  you  or  I  know,  alltrueBelievers  halve 
had  it  in  all  fucceeding  Ages  ever  fince. — 'Tis 
certain,  they  have,  in  fome  Degree.     And  it  is 
certain,  no   full  AfTurance  can   be  had,  that  is 
genuine  and  good,  unlefs  they  have  it  in  fuch 
a  Degree,  as  to  be  plajn  beyond  all  Difpute. 

Ther.  I  ufed  to  think,  the  Spirit  helped  us 

immediately,  not  by  the  Evidence  of  internal 

•Graces,  but  inwiediately,  without  any  ]\$ediw;\ 

Q^  without. 


170         Dialogue     III. 

without  any  Evidence,  to  fee  ourlntercft  in  the 
Love  of  God,  as  held  forth  in  the  abfolute  un- 
conditional Grant  of  the  Gofpel.  So  that  one 
might  fay,  "  Pardon  is  mine,  Grace  is  mine, 
Chrift  and  all  his  fpiritual  Bleffings  are  mine  ; 
not  becaufe  I  am  confeious  of  fanclifying  Ope- 
rations in  my  own  Bread,  but  becaufe  ail  thefe 
Bleffings  are  abfolutely  made  over  to  me  in  the 
cverlafling  Gofpel."  This  Deed  of  Convey- 
ance, thus  feen  by  the  Help  of  the  Spirit,  was 
the  grand  Demonftration  of  my  Right  to  Pardon 
andSaivarion. — And  now  believing  the  Love  that 
God  hath  unto  uf,  zee  love  him,  becaufe  he  frji 
loved  us  :  And  fo  our  Love  to  God,  and  other 
Graces,  are  a  kind  of  fecondary  Evidence  ;  with- 
out anyRegard  to  which,  we  may,  yea,  previous 
to  which,  we  mufl,  have  Affurance  by  the  direel 
*Acl  of  Faith.  For  it  is  this  Affu ranee,  this 
Affurance  alone,  which  inklndles  our  Love  and 
all  our  Graces;  * 

Paul.  But  it  has  been  already  proved,  that 
thefe  Bleffings  are  not  made  over  to  us,  as  Sm- 
ners,  abfolutely  and  unconditionally  ;  but  only 
to  thofe  who  are  in  Chrifl'  by  a  true  and  living 
Faith. — Your's,  my  dearTHERON,  forgive  me 
thisFreedom, — your's  is  a  falfe  Gofpel — a  falfe 
Spirit — a  falfe  Faith — a  falfeLove.  All  is  falfe* 
Built,  at  Bottom,  on  no  Evidence  ','  from  Scrip- 
ture, Senfe,  or  Reafon." 

Ther. 

*    D.   p.    358,    359,    360.    361,    362. 
-'      M.  p.  184.,— -188. 


Dialogue     III.  171 

Ther.  But  amidft  all  this  Error  &  Delufion, 
how  /ball  we  know  the  Truth  ! 

Paul.  By  making  the  zuritten  Word  our 
Rule,  our  only  Rule. — Once  the  Queftion  was, 
concerning  Jefus  of 'Nazareth,  Art  thou  he  that 
Jbould  come  ?  Or,  look  we /or  another  f  Go  and 
/hew  John,  laid  our  blefled  Saviour,  tho/e  things 
which  ye  do  hear  and  fee.  The  Blind  receive 
their  Sight,  the  Lame  walk,  and  the  Lepers 
are  cleanfed,  and  the  T>ea/  hear,  the  'Dead  are 
raifed,  and  the  Poor  have  the  Gofpel  preached 
unto  them.  Matth.  xi.  3,  4,  5.  Theft  were  the 
Characters  of  the  Mefjiah,  according  to  the  fa- 
cred  Writings  of  the  old  Teftament  ;  and  to 
thefe  he  appeals. — Now  the  Quel! ion  is  con- 
cerning Theron,  Is  he  a  true  Believer,  a  real 
Convert,  a  Chriftian,  that  our  Lord  will  own  at 
the  Day  of  Judgment  ?  Well,  Go  read,  fay  I, 
our  Saviour's  Sermon  on  the  Mount.  Bleffed 
are  the  Poor  in  Spirit — Ble/fed  are  they  that 
mourn, — the  Meek, — &c.  &c.  to  the -End.  And 
fee  ;  Is  my  Theron  a  Man  of  this  Character  ? 
If  fo,  his  Houfe  is  built  upon  a  Rock,  If  nor,  k 
is  built  upon  the  Sand.  If  the  holy  Spirit  has 
wrought  fo  great  a  Miracle  as  to  make  you  fuch 
a  Man,  this  is  what  the  Devil  cannot  do.  This 
is  fuch  a  JVitnefs  of  the  Spirit  as  will  pafs  at 
the  great  Tribuual  :  and  you  will  need  no  other. 
But  without  this,  tenThoufand  Revelations  will 
avail  you  nothing.  Nay,  but  that  will  be  your 
certain  Doom,  1  know  you  mt,  depart /rom  me, 
ye  Workers  0/ Iniquity.  .  Q_  2.  Had 


hfl  Dialogue     Iff. 

Had  one  appeared,  and  claimed  to  be  the 
A4eJfiah,mthom  performing  thofe  mighty  Works 
our  Saviour  did  ;  would  any  have  been  obliged 
to  give- Credit  to  his  Teftimony  r  No  furely. 
And  does  a  Spirit  come,  and  teflify  that  my 
Theron  is  a  Child  of  God,  without  performing 
the  mighty  Work  of  Sanclifaation  ?  Is  The- 
ron obliged  to  give  Credit  to  its  Witnefs  ?  By 
no  Means, — If  the  holy  Spirit  takes  away  the 
Heart  of  Stone,  &  gives  you  an  Heart  of  Flefi  ; 
writesGod's  Lazv  in  yourHeart,  &  puts  7 ruth 
in  your  inward  Part  ;  fo  that  you  zvalk  in  his 
Statutes  and:  kesp  his  Commandments, —  the 
k  is  done.  You  are  el  true  Convert.  You 
a-ved. — -Bin  without  this,  all  is  nothing. 

T  l    have  not  many  good  Men  had 

'..';-,  .,  uuedlate  Witnefs  and  Teitimony  of  the 
fcpJrit,  I  am  pleading  for  ? 

Paul.  How  can  you  know,  my  dear  The- 
ron, that  ever  there  was  xi  good  Man,  fince  the 
Foundation  of  theWorld,  who  had  this  Witnefs  P 
We  have  no  Inflance  in  Scripture,  nc*r  does  the 
V\rord  of  God  lead  us  ever  to  look  for  fuch  a 
thing. 

ThcR.  How  can  I  know  ?— Strange  Qnefli- 
on  \  Wrhen  fome  of  the  beft  Men  in  the  World 
have  held  to  the  immediate  Witnefs. 

Paul.  If  we  do  certainly  know  our  good 
Eftate  by  our  Sanclification  ;  is  not  the  imme- 
diate Witnefs  needlefs  ? — If  Men  do  not  cer- 
tainly know  they  arc  good  Men,  by  their  Sancli- 
fication j 


Dialogue     III.  173 

f  cation  ;  who  on  Earth  can  tell,  but  that  they 
are  Hypocrites  ?  And  Co,  but  that  their  imme- 
diate Witnefs  comes  from  the  'Devil  ? — If  they 
cannot  tell, — to  be  furc,  you  and  I  can't.  Nor 
will  their  immediate  Witnefs  prove  the  con- 
trary ;  unlefs  you  can  demonftrate,  that  Sata?i 
never  transforms  himfelf  into  an  Angel  of 
Light. — Befides,  Men  may  '*  hold  to  the  im- 
mediate Witnefs,"  that  never  had  it, — through 
fome  Mittake.  And  if  Men  have  A  flu  ranee  by 
their  Sandification,  it  is  not  very  likely  that 
God  fhould  make  them  an  immediate  Revelati- 
on, merely  to  clear  up  a  Point  already  clear  : 
i.  e.  work  a  kind  of  Miracle,  when  there  is  no 
Need  of  it. — Befides,  my  dear  Theron,  how 
will  you  know,  whether  your  immediate  Reve- 
lation  comes  from  God,  or  from  the  'Devil  ? 
Will  you  know  by  the  Fruits  ?  No.  Fer  this 
is  to  "  try  the  Witnefs  of  the  Spirit  by  the  Sin- 
cerity of  your  Graces."  '  And  then,  as  you  fay, 
"  the  Teflimony  of  the  Spirit  willfland  you  in 
no  Stead,"  will  be  of  no  Service. — Will  you 
know  zuithout  any  Refpeft  to  the  Fruits'  ?  But 
how  ?  Leave  Holi nefs*out  of  the  Account,  and 
what  is  there  of  this  kind,  but  what  the  Devil 
can  do?  If  he  can,  how  do  you  know  but 
he  will  ?  How  do  you  know  but  he  does  ? 
Go  to  i\\z*Anabaptjfts  in  Germany,  in  Luther's 
Time — Go  to  the  Enthufiafts  in  England,  in 
Cromwell's  Time, — and  fee  what  the  Devil  has 
done  in  former  Ages.  Yea,  I  could  nameTowns 
CL  3  and 


J74  Dialogue     III. 

and  Pcrfons  in  New-England,  where  and  in 
whom  Satan's  mighty  Works  have  been  to  be 
feen,  within  lefs  than  twenty  Years  ago. — All 
the  Country  knows,  that  fome  who  appeared  to 
have  thehigheft  Confidence  of  a  Title  to  Hea- 
ven, have  fufficiently  proved  to  the  World,  that 
they  were  deluded,  by  their  immoral  Lives 
(ince. — Will  you  after  all  fay,  that  it  is  a  Sin,  to 
doubt  f  and  that  you  ought  to  beftrong  in  Faith, 
and  give  Glory  to  God  ?  Yet  you  muft  remem- 
ber, that  it  is  all,  "without  any  Evidence  from 
Scripture,  Scnfe,  or  Reafon."  And  this  you 
know  !  and  this  you  own  ! 

Who,my  dearTHERON,who  that  hatha  Soul 
to fave, would, with  hisEyes  open,dare  to  venture 
his  ALL  for  ETERNITY  on  fuch  a  Founda- 
tion as  this  ! — But,which  is  Hill  more  furprifing, 
who,  among  all  rational  Creatures,  can  look  up- 
on that  Foundation,  which  Chrift  himfelf  calls  a 
ROCK,  but  as  the  Stalk  of  a  Tulip,  compared 
with  this  !  * 

Oh,  my  dear  Theron,  you  will  excufe  me 
thisFreedom,  this  kind  and  well-meant  Freedom. 
A  Minifler  of  Chrift  ought  not  to  flatter.  Nor  is 
it  your  Imereft,  to  be  foothed.  The  plain  naked 
honeft  Truth  is  what  we  all  need  \o  know.  See 
with  your  own  Eyes.  Judge  for  your  own  felf. 
For  your  own  precious  immortal  Soul  lies  at 
Stake.  As 


1  he  Reader  may  fee  this  Subject,  viz.  the  IVitnefs 

oftheSpirit,  thoroughly  difcufied  inMr.ED  wards 
on  Religious  Jjfeflions* 


Dialogue     III.  175 

As  to  the  Three  Que/} ions  you  propo fed,  you 
have  now  my  Opinion,  &  the  Sum  is  this — The 
true  Convert  having,  in  Regeneration,  had  his 
Eyes  opened  to  behold  the  Glory  of  God  and 
Jefus  Chrilt,  ihe  Glory  of  the  Law  and  of  the 
Gofpel,  he  approves  of  the  Law  as  holy,  juft  and 
good  ;  he  believes  the  Gofpel  to  be  from  God, 
acquiefces  in  that  way  of  Life,trufts  inChrift  the 
great  Mediator,  returns  home  to  God  through 
him,  to  be  for  ever  ihe  Lord's  :  and  being  united 
to  Chrift  by  Faith,  he  receives  the  holy  Spirit  to 
dwell  in  him  forever.  InConfequence  of  which 
he  brings  forth  Fruit  ;  growing  in  Grace,  and 
pet  fevering  therein,  thro  all  Changes  8c  Trials, 
to  theEnd  of  his  Life.  And  Co}  an  AfTurance  of 
a  Title  to  eternal  Life  is  in  fuch  Sort  attainable 
by  Believers,  in  all  ordinary  Cafes,  that  it  mull 
be  owing  to  their  Fault,  if  they  do  not  enjoy  it. 
However,  no  honed  Man  ought  to  believe  his 
State  to  be  good,  with  more  Confidence,  than 
in  exact  Proportion  to  his  Evidence.  Nor  is 
there  anyEvidence,  that  will  pafs  with  our  final 
Judge,or  that  ought  to  be  of  any  Weight  with  us, 
but  real  Holinefs.  A  Communication  of  divine 
Grace,  in  a  large  and  very  fsnfible  Degree,  is 
that  whereby  the  Spirit  of  God  makes  it  evident 
to  onr  Confciences  beyond  all  Doubt,  that  we 
are  the  Children  of  God  ;  and  not  by  .an  imme- 
diate Revelation. 

The:-.  But  what  do  you  think  of  the- Cafe 
of  Backjllders  I  May  not  they  be  in  the  dark 

about 


ij6         Dialogue     III. 

about  their  State  ?  And  what  ought  they  to  do  ? 
Paul.  They  may  be  in  the  dark,  and  full  of 
Doubts  and  Fears  \  nor  can  they  ever  find  Reft 
to  their  Souls,  until  they  remember  from  whence 
they  have  fallen,  repent,  and  return  home  to 
God  thro  Jefus  Cbrilt.  As  their  departing  from 
God  is  the  Source  of  all  their  Woe  ;  fo  their 
Cafe  admits  of  no  Remedy,  but  to  repent  and 
return  to  God  thro  Jefus  Chriil  again. — It  would 
do  a  Backflider  no  Good,  to  go  to  God,  and 
lay,  "  Pardon  is  mine,  Grace  is  mine,  Chrifl  and 
all  his  fpiritual  BlefTings  are  mine."  For  his 
Religion  does  not  grow  up  from,  this  Belief; 
but  from  beholdi)ig  as  in  a  Glafs  the  Glory  of 
the  Lord. — But  I  have  not  Time  to  enter  upon 
this  Subject.  I  recommend  to  youMr.  Shepard 
on  the  Parable  of  the  ten  Virgins  ;  in  which  if 
fome  ExprefTions  are  not  fo  accurate,  yet  on 
the  whole  it  is  one  of  the  beft  Books  1  know  of, 
for  Saints  under  Backflidings.  It  is  fo  ufeful 
a  Book,  that  I  wifh  there  was  one  of  them  in 
every  chriftian  Family. 

Here,  my  dear  Aspasio,  the  Converfation 
flopt. — I  fat  (llent — 1  was  felf-condemned — 
Eternity  all  opened  to  my  View — "  I  am  a  loft 
Creature — Heaven  pity  my  Cafe"  ! — the  Tears 
rolled  from  my  Eyes — I  could  conceal  my.  Cafe 
no  longer — I  was  perfuaded,  Paulinus  had  a 
tender  companionate  Heart — therefore  I  ad- 
dreiTedhira  in  the  following  Manner. 

Thek, 


Dialogue     III.  177 

Th  er.  Indeed,  Sir,  I  need  not  hear  you  up- 
on  the  Cafe  of  a  backfllding  Saint. — I  have 
heard  enough  already — I  am  convinced,  I  was 
never  right.— I  thought  fo,  before  I  came  to  fee 
you  ;  and  all  you  have  faid  has  confirmed  me  in 
this  Opinion. — I  have  adled  the  Part  of  a  Dif- 
putant  ;  but  I  have  done  it  only  for  Light, — 
to  fee  what  Anfwers  you  would  make  to  what 
might  be  faid. — Alas,  I  have  all  to  begin  anew— 
jult  every  Step  I  have  taken,  is  wrong— my  firft 
Manifeftation  of  the  Love  of  Chrift  and  Pardcn 
of  my  Sins,  was  wrong  :  the  Thing  revealed  for 

«'nuh,  was  a  Lie. — My  firft  Act  of  Faith  was 
rong  :   the  Thing  believed  for  Truth,  was  a 
ie. — My^ove  and  Joy,  and  all   my  Religion 
waswroivT?  only  the  Refult  of   Self-love  and 


only  ti 
My  livi 


Delufion. — My  living  by  Faith  was  wrong  :  It 
was  only  quieting  my  Copfcience,  by  holding 
fad  my  Delufion. — My  Averfion  to  Sanguifica- 
tion's being  the  only  Evidence  of  a  good  Eftate, 
was  wrong  :  I  could  not  {land  Trial  by  that 
Ted  ;  and  yet  nothing  elfe  will  pafs  at  the  great 
Tribunal,  with  my  final  Judge.  But  I  could 
have  no  Comfort  this  Way.  It  tended  only  to 
Doubts  8c  Fears.  And  Doubts  &  Fears  tended 
to  deftroy  all  my  Religion. — All  my  Religion 
was  founded  in  Delufion  ;  nor  was  there  any 
Way  for  it  to  fubfift,  but  to  hold  fafl  Delufion, 
and  refufe  to  let  it  go.  I  have  been  doing  fo 
now  for  a  long  Time — and  had  continued  to  do 
fo  to  my  dying  Day,  had  not  fome  of  thofe  Texts 

of 


178  Dialogue     III. 

of  Scripture'you  have  fo  often  referred  to,  given 
me-a  Shock.— And  lad  Week  1  had  fuch  awful 
Apprchenfions  of  the  Dreadfulnefs  of  eternal 
Damnation,  the  amazing  Dreadfalnefs  of  going 
into  Eternity  felf-deceived,  as  penetrated  my 
very  Heart. — This  induced  me  to  make  you 
theie "Vifits. — And  now  you  fee  my  Cafe — my 
dreadful  Cafe  !  O  dear  Paulinus,  be  you  my 
Friend,  my  fpiritualGuide  ! — JVhatflmll  I  do  i 
Paul  How  much  are  poor  loft  Sinners,  in 
this  benighted  World,  to  be  pitied  !  Generally 
their  Days,  their  precious  Days,  are  fpent  away 
fecure  in  Sin  !  If  at  any  Time  they  are  a  Mtdm 
awakned  to  fee  their  Danger,  how  apt  are  thfl 
to  take  any  Way  for  Comfort,  b^L  the  righ^rv 
(Matth.  vii.  13,  14.)  We  ^tf  Bally  in  fo 
ruined  a  State,  that  unlefs  Go5B^p°fes>  of  his 
mere  fove reign Grape,  and  by  the  Influences  of 
his  blefled  Spirit  guides  us  right,  we  fhall  wander 
from  the  narrozu  Road,  get  loft  and  peri/fi  1 
(Matth.x'1.25.)  We  are  Enemies  to  God,  blind 
to  his  Beauty,  difinclined  to  a  Reconciliation, 
averfe  to  real  Hojinefs  :  and  any  kind  offalfe 
Religion  fuits  fuch  depraved  Hearts,  better  than 
the  true.  Really  to  love  God  for. his  own  in- 
finite Amiablenefs,  to  choofe  him  for  our  Por- 
tion, to  look  upon  Sin  as  an  infinite  Evil,  to 
efieem  the  Law  as  holy,  juft  and  good,  which 
requires  finlefs  Perfection  on  Pain  of  eternal 
Damnation,  and  to  place  all  our  Dependence  on 
free   Grace  through  Jefus  Chrift,  are,  of  all 

Things, 


Dialogue     III.  179 

Things,  rnoft  contrary  to  our  corrupt  BiaiTes. 
Our  native  Difinclination  to  the  right  Way,  ren- 
ders us  apt  to  take  the  wrong  :  And  having  once 
took  it,  obftinately  to  perfifl  in  it.  *  Happy  for 
you,  my  dear  The r on,  that  you  are  brought 
io  far  to  fee  your  Error  ! 

And  for  your  future   Conduct,   take  thefe 
Hints 

(r.)  Beware  you  return  not  to  that  flejh- 
pleafng,  prefumptuous  Way  of  living,  which  had 
well  nigh  proved  yourRuin. — Your  Friends  may 
invite  you  back  ;  your  love  of  Eafe  and  prefent 
Comfort  will  fecond  all  their  Arguments,  and 
give  them  ten -fold  more  Weight  than  they  really 
have. — Know  it,  O  my  Theron,  there  is  a 
long  Eternit^jFore  you.  It  is  worth  your 
while  to  flrive  to  enter  in+at  the  fir  ait  Gate  : 
Yea,  to  take  the  Kingdon  of  Heaven  by  Vio- 
lence. 


*  Jonah  ii.  8.  They  that  obfer-ve  lying  Vanities,  for  fake 
their  GwnMercy.  i.  e.  go  contrary  to  their  own  In- 
tereft.- -How  often  have  thefe  Words  been  ap- 
ply'd,  by  fomeWriters,  to  perfuade  Chriftlefs  Sin- 
ners to  believe,  that  all  the  Bleflings  of  the  Gofpel 
are  their  own  !  When  rather  they  Hand  as  a 
Warning  to  all,  not  to  obferve  lying  Vanities ,  left 
they  forfake  their  own  Mercy,  and  go  contrary  to 
their  own  eternal  Intereft.  Nothing  being  more 
contrary  to  the  Intereft  of  a  poor  Sinner,  than  to 
believe  Delufion,  and  fettle  down  on  a  falfe  Four- 
dation, 


,    tSo  Dialogue     TIT. 

lence.  *  Therefore,  count  no  Self-denial,  no 
Pains,  no  Endeavours  too  great  ;  but  do  with 
thy  Might  what  thy  Hand  findetb  to  do. 

(2.)  It  is  abfolutely  necefTary,  that  you  fee 
your  Need  of  Christ,  in   order  to  come  to 
him. — Coming  to  Chrift,  in  its  own  Nature,  fup-' 
pofes,  that  we  fee  our  Need  of  him. — You  can- 
not fee  what  you  need  Chrifl  for,  unlefs  you  fee 
your  true  Character  &  State  according  to  Law. 
The  Law  is  the  appointed' School-Mafter,  to 
lead  Sinners  to  Chrift.     The  Law  requires  per- 
fect Obedience,  on  Pain  of  eternal  Damnation. 
It  requires  us  to  love  God  with  all  our  Heart, 
as  being  infinitely  lovely.     The   leaft  Defect: 
merits  eternal  Woe.     If  you  ^^£  Meafure  by 
this  Law,  as  your  Rule,  your  true  Character 
will  appear, — dead  in  Sin  ;  z^mimity  againft 
God,notfubjecl  to  his luizv, neither  indeed  can  be. 
And  if  you  judge  of  your  State  according  tothis 
Law,  you  are  condemned  already,  &  the  TVrath 
of  God  abideth  on  you — you  are  loft — you  /land 
guilty  before  God.    And  if  the  Law  is  holy,  juft, 
and  good,  your  Mouth  is  ft  opt.     The  Lord  is 
righteous  when  he  fpeaketh,  and  clear  when  he 
judgetb,  alt  ho  you  fhould  perifh  forever. — All 
this  you  muR  fee.   Yea,you  muft  feel  it,thro  and. 
thro  your  Heart,  as  did  theApoftle  Paul.    The 
Commandment  came,  Sin  revived,  and  I  died. 

It 

*  Mr. Edwards's  Sermons  onPreJJing  into  theKing- 
dom,  and  on  the  Juftice  of  God  in  the  Damnation  of 
Sinner sy  are  proper  for  men  as  Theron. 


Dialogue     III.         i8f 

It  is  for  Want  of  thorough  Conviction,  that  fe> 
many  awakncd  Sinners  take  np  with  falfc  Coin- 
forts.  Their  Wound  was  never  fcarched  to  the 
Bottom — It  was  fkinned  over  too  foon.  And 
fuch  flighty  Cures,  though  more  eafily  perform- 
ed, may  prove  fatal  in  the  End. — But  Jet  your 
legal  Con  virions  be  ever  (o  deep,  you  will  pcrifh, 
unlefs,  of  his  mere  fovereum  Grace — 

(.3.)  He  who  commanded  the  Light  to  Jhine 
out  of  T)arknefs ,  flrines  in  your  Heart,  to  give 
you  the  Light  of  the  Knowledge  of  the  Glory  of 
God,  in  the  Face  of  J  ejus  Chrift. — You  arc 
blind,  quite  blind,  to  the  divine  Beauty.  And 
confequently,  blind  to  the  Beauty  of  the  divine 
Law.  And  fa.  confequently,  blind  too  to  the 
Beauty  of  Chfrift,as  dying  to  anfvver  theDemands 
of  the  Law.-^Mcl  confequently  uncler  the  Power 
of  Unbelief  Every  unregenerate  Man  has  the 
Spirit  oilnfidellty  in  hisHearr.  (ijoh.v.i.  Rom, 
x.  9.  Pfal.  xiv.  1.)  You  can  never  cordially  be- 
lieve, that  theSon  of  God  became  incarnate,  and 
*died  to  anfwer  the  Demands  of  a  Lawt'm  its  own 
'Nature  too  fever  e.  Such  a  Subftitntion  cannot 
appear  to  be  of  God,  glorious  and  divine  ;  but  ra- 
ther mocking  ! — You  can  never  heartily  approve 
of  the  Law  (which  requires  us  to  love  God  for 
his  own  divineExcellencies,  with  all  our  Hearts, 
onPain  of  eternal  Damnation  for  the  leaflDefecl) 
as  holy,  jufl  &  good,  unlefs  God  appears  in  your 
Eyes  as  ONE  INFINITELY  LOVELY.— 
So  depraved  are  you,  fo  entirely  devoid  of  a 
R  Rciifli 


1 82  Dialogue     III. 

Relifh  for  divine  Beauty,  that  God  never  will 
appear  thus  amiable  in  your  Eyes,  unlefs  you 
are  born  of  the  Spirit,  have  divine  Life  imme- 
diately communicated  to  you  from  God,  have 
a  fupernatural  and  divine  Senfc,  Tafle,  Relifh 
imparted  to  you  from  on  High.  Your  Heart  is 
like  the  Chaos  ;  the  Earth  was  without  Form 
and  void,  and  Darknefs  zvas  upon  the  Face  of 
the  'Deep.  And  dark,  eternally  dark,  it  would 
have  been,  had  not  God  faid,  Let  there  be 
Light.  So,  unlefs  he  who  commanded  the  Light 
to  Jbine  out  of  Darknefs ,  fhines  in  your  Heart, 
you  will  abide  in  eternal  Darknefs,  blind  to  di- 
vine Beauty  ;  to  the  Glories  of  God  and  Chrift, 
of  Law  and  Gofpel.  And  if  the  Gofpel  con- 
tinues thus  hid  from  you,  you  ar^fctf,  for  ever 
loft.     2  Cor.  iv.  3,  6. 

If  the  divine  Law,  in  itfelf,  is  not  holy,juft 
and  good,  Chrift's  dying  to  anfwer  its  Demands 
cannot  make  it  fo.  Jf  the  Law  was  too  fevere, 
Chrift's  Death  was  a  moft  fhocking  Affair  !  A 
Diflike  of  the  divineLaw,  as  too  rigorous,  is  the 
Root  of  all  the  chief  Errors  in  the  chriftian 
World  ;  yea,  it  is  the  Root  of  the  prevailing 
Infidelity  of  the  prefent  Age. — And  it  now  lies 
at  the  Bottom  of  all  your  hard  Thoughts  of 
God,  O  my  The r on  ;  which  the  Devil  is  not 
the  Author  of,  as  fome  imagine,  in  fuch  Cafes. 
And  is  a  mighty  Bar  to  your  believing  in  Chrift. 

And 


Dialogue     III.  183 

And  nothing-can  effectually  remove  it,  but  di- 
vine Livht,  imparted 'in  Regeneration.  * 

R  2  M  Bid 

*  No  Man  can  underliandingiy  and  heartily  look 
to,  truft  in,  or  depend  upon  the  Mediation  of 
Chnli,  unlefs  he  fees  his  Need  of  him  as  a  Medi- 
ator. No  Man  can  fee  his  Need  o?  the  Media- 
tion of  Chrift,  unlefs  he  fees  that  which  renders 
his  Mediation  needful.  Now  the  Goodncfs  and 
Excellency  of  the  divine  Law,  which  we  have 
broke,  is  the  only  Thing  which  originally  ren- 
dered the  Mediation  of  Chrift  needful.  But  for 
this,  the  Sinner  might  have  been  faved  without  a 
Mediator,  without  an  Atonement,  as  well  as 
with.  Nay,  better.  For  it  the  Law  were  too 
fevere,  it  had  evidently  been  more  honourable. for 
God  to  l^Kp  repealed,  or  abated  it,  than  to  have 
appointc<JP$  Son  to  anfwer  its  Demands  in  our 
Stead. 

Some  feem  to  think,  that  the  Law,  altho'  raited  to 
the  Strength  of  Man  before  the  Fall,  and  fo  a 
good  Law  for  an  innocent,  holy  Creature,  yet 
is  too  rigorous  for  a  fallen  World.  And  therefore 
imagine,  that  Chri(i  died  to  purchafe  an  Jbate- 
mentfo  to  bi  ing  it  down  to  aLevel  with  our  prefent 
Weaknefs.  But  if  the  Law  was  too  fevere,  the 
Jujlice  of  the  divine  Nature  would  have  moved 
the  Go.  ernour  of.  the  World  to  have  made  all 
proper  Abatements  ;  nor  was  the  Death  of  Chrifl* 
needful-in  the  Cafe.  Surely  Chrilt  need  not  die, 
merely  to  get  Juftice  done  us. 

Some  feem  to  look  upon  God  the  Father,  as  all  made 
up  of  Wrath,  the  Sinner's  Enemy  :  And  on  God 
the  Son,  as  all  made  up  of  Love,  the  Sinner's 
Friend.     And  imagine,   he  died- to  afiwage  his 

Father's 


i84 


Dialogue     III. 


(4.)  Bid  a  final  Adieu  to  vain  &  carnal  Com- 
panions-, to  all  finful  and  carnal  Pleafures  and 
Pa/limes,  and  to  every  known  Sin  ;  all  which 
tend  to  flupify  the  Heart.  And  by  Reading, 
Meditation  and  Prayer,  endeavour  with  all  your 
Might  to  obtain  a  realizing  Senfe  of  your  true 
Characler  and  State.  Caft  yourfelf  at  theFoot 
of  fovereign  Grace,  and  cry,  with  the  blind 
Man,  Lord,  that  T  might  receive  my- Sight ! 

"  That 

Father's  Anger,  &  move  his  Companions  towards 
poor  Sinners.  And  fo  they  love  Chrift,  while  they 
hate  God  and  his  Law. ---But  this  is  all  a  mere 
Chimera.  The  P'ather  is  as  full  of  Love  &  Good- 
nefs,  as  the  Son.  The  Son  is  as  holy  and  jufr, 
as  great  a  Friend  to  the  Law,  an^as  great  an 
Enemy  to  Sin,  as  the  Father.  itBy  are  both  of 
oneHeart.  Yea,  they  are  both  oneGod.  Job.x.30. 
Some  reem  to  refolve  the  Whole  of  God's  Law  and 
Government,  and  the  Death  of  Chrift,  into  the 
mere  arbitrary  fVill  of  God  :  As  tho*  the  Whole 
were  not  the  Refult  of  Wifdom,  of  infinite  Wif- 
dom,  but  rather  of  mere  arbitrary  Will.  But  it 
does  not  appear,  by  Scripture  or  otherwife,  that 
the  infinitely  wife  God  ever  determines  any 
tiling  without  Reafon,  or  does  any  thing  but  what 
is  wife  for  him  to  do.  But  rather  the  Whole  of 
di/ine  Revelation  joins  to  confirm  the  Truth  of 

•.  Paul's  Obfervarion,  that  God  wafketh  all  Things- 

the  COUNSEL  of   his  own  Will.  (Eph.  i.  1 1 ".) 

.Ail  hisPcrfecYions,if  I  may  fo  fpeak,fit  inCouncil  : 

■\-a\  all   his  Decrees  snd  Works   are  the   Refult 
.  •;■  infinite  Holinefs,  Juftice  &  Goodnefs^  directed 

..    nfinite  Wifdom, 

There 


Dialogue     III.  185 

"  That  I  may  fee  and  know  what  I  am,  what 
n  1  defcrve,  what  I  need  ;  and  the  only  Way  to 
"  obtainRelief,  by  freeGrace  thro  Jefus  Chrift." 
However,  that  you  may  not  trull  in  your  own 
Doings  to  recommend  you  to  the  divine  Favour, 
nor  be  encouraged  from  your  own  Goodnefs  to 
hope  for  Mercy,  conflantly  remember 

(5.)  That  the  divine  Law,  which  you  are 

under,  requires,  that  you  lovcGO^D  for  Himfelf; 

whereas,  all  you  do  is  merely  from  Self-love. 

Yea,  it  requires  you  to  love  God  with  all  your 

R  3  Heart 

There  is  but  one  IVay  to'folve  the  Difficulty.  There 
is  but  one  Thing  can  ever  fatisfy  our  Hearts.  A 
Sight  of  the  Glory  of  the  God  of  Glory,  will  open 
to  View  tte  Grounds  and  F.eafons  of  the  Law, 
and  convince  us  that  it  is  holy,  jufl  and  good,  glo- 
rious and  amiable,  and  worthy  to  be  kept  in  Cre- 
dit, to  be  magnified  and  made  honourable,  by  the 
Obedience  and  Death  of  the  Son  of  God.-— But 
then  if  the  Law  is  good,  we  who  have  broke  it, 
are  not  fit  to  live.  Death  is  our  Due.  The  Judge 
of  all  the  Earth  cannot  but  do  right.  His  Nature, 
Law  and  Honour,  call  aloud  for  our  Deftruclion, 
He  cannot  be  juft,  if  he  don't  deftroy  us.  It  will 
bring  everlafl  ing  Reproach  upon  hisGovernment, 
to  fpare  us,  confidered  merely  as,  in  ourfelves. 
When  this  is  felt  in  our  Hearts,  then,  and  not 
till  then,  Ihall  we  feel  our  Need  of  Chrift,  andbe 
prepa/ed  to  look  to  the  free  Grace' of  God  thro1  the 
Redemption  that  is  in  Chrift \  and  to  exercife  Faith 
in  his  Blood,  who  was  fet forth  to  be  a  Propitiation^ 
to  declare  God's  Righteonfnefs,  that  he  might  be  juj}> 
6?id  yet  the  Juflifer  of  him  that  hlicvetb  in  Jffm. 


106  Dialogue     III. 

Heart  ;  whereas,  there  is  no  Love  to  God  in 
your  Heart.  And  it  requires  this  finlcfs  Per- 
fection on  Pain  of  eternal  'Damnation,  for  the 
leaf!  Defect  j  fo  that  by  Law  you  are  already 
condemned.  By  mere  Law  you  are  therefore 
abfolutely  &  forever  undone.  You  /land guilty 
beforeGod. — But  mereLaw  '13  theRule  of  Right, 
and  Standard  of  JuJIice.  If  Juflice  fhould  take 
Place,  you  then  fee  your  Doom.  There  is  no 
Hope  from  thfe  Quarter.  Wherefore  you  lie  at 
the  Mercy  of  God,  his  mere  Mercy,  who  is  ab- 
folutely unobliged  to  grant  you  any  Relief,  for 
any  thing  you  can  do.  He  might  juflly  have  left 
all  Mankind  in  this  State,  without  a  Saviour. 
And  he  may,  on  the  fame  Grounds,  as  juflly 
leave  you  in  this  State,  without  a  Sanclifier.  He 
did  not  give  his  Son  to  fave  this  loll  World,  for 
cur  Righteoufnefs  fake  :  Yea,  had  we  been 
Righteous,  we  fhould  not  have  needed  his  Son 
to  die  in  our  Stead.  Nor  does  God  give  his  holy 
Spirit,  to  convert  any  poor  perifhingSinner,  for 
bis  Righteoufnefs  fake  :  Yea,  it  is  his  being  en- 
tirely deilitute  of  all  that  is  fpiritually  good,  and 
dead  in  Sin,  that  occafions  his  (landing  in  perifh- 
ing  Need  of  converting  Grace.  And  although 
all  the  Promifes  of  God  are  in  Chrifl  Jefus 
Tea,  and  in  him  jimen  ;  yet,  as  to  thofe  who. 
are  out  of  Chrift,  they  are  fo  far  from  being  in- 
titled  to  the  Promifes,  that  the  Wrath  of  God 

abideth  on  them. — Therefore 

(6.)  If 


Dialogue     III.  187- 

(6.)  If  ever  you  are  renewed  by  the  holy 
Ghofl,  it  will  be,  not  for  any  Goodnefs  in  you, 
but  merely  from  God's  f elf-moling  Mercy, 
and  fovereign  Grace,  thro'  Jefus  Chrid.  Tit. 
iii.  5,  6.  , 

(7.)  How  dreadful  foever  this  Reprefentation 
makes  your  Cafe  appear  ;  yet,  if  this  is  your 
true  State,  you  \ww'\\  fee  it,  that  you  may  know 
your  Need  of  Chrid  and  free  Grace,  and  be  in 
a  Capacity,  undcrdandingly,  to  give  a  proper 
Reception  to  the  glad  Tidings  of  the  Gofpel  ; 
viz.  That  thro'  Chrid  God  is  ready  to  be  re- 
conciled to  the  returning  Penitent,  whojudifies 
God,  approves  his  Law,  quits  all  Claims,  and 
looks  only  to  free  Grace,  thro'  Jefus  Chrid,  for 
Salvation.  Luk.  xviii.  1 3.  Rom.  ii'^24, 25,26.    - 

(8.)  Saving  Faith  confids  in  looking  to  free 
Grace,  thro'  Jefus  Chrid,  for  Salvation  ;  thus 
viewing  God's  Law,  and  your  own  Cafe,  as  they 
really  be.  And  he  that  thus  believeth,fball  be 
faved.  Therefore,  Repent  and  be  converted, 
aiyd  your  Sins  flmll  be  blotted  out.  Behold, 
now  is  the  accepted  Time,  and  now  is  the  T>ay 
of  Salvation  !  And  by  me,  one  of  Chrid's  Mi- 
niders,GW  does  befeech  you  to  be  reconciled, and 
I  pray  you  in  Chrifl's  Stead,  be  you  reconciled 
to  God.  For  God  hath  made  his  only  begotten 
Son  to  be  a  Sacrifice  for  Sin,  that  all  who  are 
united  to  him  by  a  true  and  living  Faith,  might 
return  to  God  with  Acceptance,  and  be  juflified, 
and  have  eternal  Life  thro'  him, 

Ther, 


i8S  Dialogue     III. 

Ther.  Every  Word  yon  have  fpoken,  finks 
down  into  my  Ears.  The  Lord  grant,  the 
Truth  may  pierce  my  Heart  thro'  and  thro'. — 
The  reft  of  my  Days  1  will  devote  to  theBufi- 
nefs  of  my  Soul. — I  thank  you  for  your  kind 
InftrucYions — I  beg  your  Prayers — The  An- 
guifli  of  my  Heart  calls  me  to  retire — Adieu, 
dear  Sir,  Adieu  ! 

Paul.  May  the  only  wife  God  be  your 
cffectaul  Inflruclor,  my  Ther  on  ! — Adieu  I 


To  my  dear  Asfasio,.  thefe  Dialogues  are 
prefented  by 

Your  af?ecc#onate. . 


Theron. 


L  E  T  T  E  X 


[    'i8p     ] 

Letter     II. 


Theron  to  Asp  a  si  o. 

New- England,  Mar.  1 2 .  j  759 , 

!Z)^ar  Aspasio, 

pP^iY  melancholy  Letter  of  'December  laft, 
I  M  I  with  a  Copy  of  the  Subftance  of  the 
p^cssSis|£  Convcrfation  I  had  with  Pa ulin  us 
at  three  feveral  Times,  yon  have  doubt lefs  re- 
ceived long  ago,  as  it  is  now  three  Months  fince 
I  wrote. — If  you  have  been  impatient  at  hearing 
nothing  from  your  Friend  for  fo  long  a  Time,  / 
?nore  : — toffed  to  and  fro,  for  Months  toge- 
ther, like  a  feeble  Ship  at  Sea  in  a.tempeftuous 
Night,  ready  every  Moment  to  fink. 

At  firfl  ([  mean,  after  I  had  left  Paulinas, 
and  retired,  as  1  had  determined  to  fpend  much 
Time  in  Meditation  and  Prayer)  1  call'd  in 
Queftion  a  Maxim,  he  feeraed  to  take  for  grant- 
ed ;  That  "  we  are  all,  byNature,  under  a  Lazv, 
requiring  ferfeel  Obedience,  on  Pain  of  eternal 
'Damnation"  :  Which  he  fo  infilled  was  a  glo- 
rious 


i()Q     Theron  to  Aspasio.      Lei.  II. 

rions  Law,  holy,  juft  &  good. — Thus  I  thought 
with  my  felf — "  Perfect  Obedience  !  That  is 
w  //zs>r?  than  we  <ra;z  yield.  And  am  I  for  ever 
V  loft  for  the  firft  Offence  ?  How  can  that  be 
"  juft  ! — Can  the  kind  Father  of  the  Univerfe 
"  require  more  of  his  Creature,  Man,  than  he 
"  can  do  ?  and  then  punilli  him  with  eternal 
u  Darnnation;fcr  not  doing !  Can  this  be  right  /" 
Indeed  I  now  felt  I  had  an-  Armhiian  Heart. 

But  on  a  certain  Evening,   as  I  was  reading 
St.  Paul's  Eplftles  to  theRdmdns  &  Galatians, 
hi  which  he  affirms,  that  thi  Wrath  of  God  is 
revealed  from  Heaven  again/I  all  Ungodlinefs 
and  Unrighteoufnefs  of  Men  ;  that  the  very 
Heathen  themielves  are  without  Excufe  ;  that 
the  whole  World  ft  and  guilty  before  God,  and 
every  Mouth  ft  opt  ;  that  the  Law  curfes  every 
Man  who  ccntinueth  not  in  all  Tubings  written 
in  the  Book  of  the  Law,  to  do  them  ;  and  that 
Chrift  was  made  a  Curfe  for  us,  to  redeem  us 
from  the  Curfe  of  that  very  Law  ;  I  was  great- 
ly fhock'd  and  confounded. — One  while,  1  fa  id, 
"  This  Law  cannot  be  right"     But  again,  I 
faid,  "  Why  then  was  it  novrepealedf  Why  did 
the  Son  of  God  bear  its  Curfe,  and  die  to  anfwer 
itsDemands? — I  looked  thro' the  <?/<iTeitamenr, 
I  looked  thro'  the  new  ;  and  this  Notion  of  the 
Lazv ,  1  faw,  was  fo  inwrought  into  both,  that  it 
mud  be  granted  ;  or,  the  Whole  of  divine  Re- 
velation given  up. —  I  felt  the  Heart  of  an  In- 
fideU.   I  was  full  of  Doubts  and  Scruples  as  to 

the 


Let.  II.     Theron  to  Aspasio.      191 

the  Truth  of  the  Bible.  And  when  I  reflected 
on  the  external  Evidences  of  divine  Revelation, 
as  reprefented  by  our  late  Writers,  particularly 
byDr. Leland,  whofe  View  ofdei/lical  IVriters 
I  had  lately  read,  I  was  drove  even  to  Atheifm, 
For  if  there  is  a  GOD,  the  Bible  mud  be  true. 
But  if  the  Bible  is  true,  the  Laiv  in  all  its  Ri- 
gour is  holy,  ju ft  and  good. 

Thus  L  was  un fettled  in  all  my  Principles, 
and  fet  afloat  as  on  aboifterousOce;in,  like  a  Ship 
without  a  Compafs  or  an  Helm  ;  in  great  Anxiety 
and  deep  Perplexity,  ready  many  times  to  con- 
clude to  go  back,  at  all  Adventures,  to  my  old 
Hope,  as  the  onlyWay  for  Reft  :  thinking,  I  had 
as  good  live  and  die  on  zfalfe  Hope,  as  live  and 
die  in  T>e/pair. 

Till  on  a  certain  Time,  I  began  thus  to  rea- 
fan  in  my  Heart — "  Whence  all  thefe'Doubts, 
ft  O  my  Soul!  Whence  all  thefe  Arminian, 
lt  Socinian,  T>eiftical,  Atheijlical  Thoughts  1 
"  Whence  have  they  all  arifen  ?  From  viewing 
"  thcLaw  ofGod,as  requiring  perfeclObedience, 
"  on  Pain  of  eternal  "Damnation. — But  why  ? 
•'  Had  1  rather  turn  an  Infidel,  than  approve  the 
"  Law  as  holy,  juft  and  good  ? — Is  this  my 
"  Heart  ! — Once,  I  thought,  I  loved  God,  and 
"  loved  his  Law,  &  loved  the  Gofpel.  Where 
"  am  I  now  T' — Thofe  Words  of  the  Apoftle 
feerned  to  picture  my  very  Cafe,  The  carnal 
Mind  is  Enmity  again/}  God,  and  is  not  fub- 
jeft  to  his  Law,  neither  indeed  can  be.  (Rom. 

viii. 


192      Theron  to  Aspasio.     Let.U. 

viii.  7.)  This  Text  engaged  my  Attention,  and 
fixed  my  Thoughts.  And  looking  into  my 
Heart,  more  &  more,  I  found  the  Spirit  of  an 
Enemy  toGod  and  to  his  Law,  in  full  PofTefTion 
of  my  Soul. 

Till  now,  I  had  entertained,  a:  lead  fome- 
times,  afecret  Hope,  that  my  State  was  aood  ; 
altho'  it  feemed  as  if  1  had  quite  given  it  up. 
But  now  I  began  in  a  new  Manner  to  fee,  or 
rather  to  feel,  I  was  dead  in  Sin. 

A  realizing  Senfe  of  GOD,  as  the  infinitely 
great  Being,  the  almighty  Governour  of  the 
World,  holy  and  juft,  a  (in-revenging  God,  a 
con  fuming  Fire  againft  the  Workers  cf  Iniquity, 
daily  grew  upon  myHeart,  &:  fet  hometheXaw, 
in  all  its  Rigour.  A  frefli  View  of  allmy  evil 
Ways  fronvrny  Youth  up,  continually  prey'd  up- 
on my  Spirits.  ETERNITY!  ETERNITY  ! 
Oh  how  dreadful  it  feemed !— I  watched,  I  pray- 
ed, I  faded,  I  fpared  no  Pains  to  obtain  a  hum- 
ble, broken,  contrite  Heart. — But  notwithftand- 
ing  my  greated  Efforts,  my  Heart  grew  worfe, 
my  Cafe  more  defperate  :  till,  in  the  IfTue,  I 
found  myfelf  abfoliuely  without  Strength, — 
dead  in  Sin, — loft, — condemned'hy  Law, — f elf- 
condemned, — my  Mouth  ft  opt, — guilty  before 
God.~~\  was  forced  to  be  filent  ;  as  it  was  but 
fair  and  right,  that  God  fhonld  be  an  Enemy 
to  me,  who  was  an  Enemy  to  him  ;  and  but  juft, 
if  he  fhould  for  ever  cad  me  off.  And  in  this 
Cafe  I  had  perifhed,   had   not  mere  fovereign 

Grace 


Let.  II.       Theron  to  Aspasio.       if$ 

Grace  interpofed. — But  in  the  midft  of  this 
Midnight-Darknefs,when  all  Hope  fcemed  to  be 
gone,  at  a  Moment  when  I  lead  expected  Relief, 
(for,  The  Commandment  came,  Sin  revived,  and 
I  died)  even  now,  God,  who  commanded  the 
Light  to  pine  out  ofDarknefs,  pined  in  my 

Heart. — Thus  was  the  Cafe \ 

-It  was  in  theEvening  (after  the  Day  had  been 
fpent  in  Fading  and  Prayer)  as  I  was  walking 
in  a  neighbouring  Grove,  my  Thoughts  fixed, 
with  the  utmoil  Attention, — on  God,  as  a  con- 
fuming  Fire  againft  his  obftinate  Enemies, — on 
the  Law,  as  curling  the  Man  that  continueth  not 
in  all  Things  written  therein  to  do  them,  —  on 
my  whole  Life,  as  one  continued  Series  of  Re- 
bellion,— on  my  Heart,  as  not  only  dead  to  God 
and  to  ail  Good,  but  full  of  Enmity  againft  the 
divine  Law  and  Government,  and  ((hocking  to 
remember!)  full  of  Enmity  againft  God  him- 
felf. — Feeling,  that  my  whole  Heart  was- thus 
dead  in  Sin,  and  contrary  toGod,  I  felt  it  was  a 
gone  Cafe  with  me  :  There  was  no  Hope, — no, 
not  the  lead, — from  anyGood  in  me,  or  ever  to 
be  expected  from  me.  1  lay  atGod'sMercy, for- 
feited,— juit ly  condemned,  loft,  helplefs,  un- 
done ! — x^nd,  I  will  have  Mercy,  on  whom  I 
will  have  Mercy,  I  clearly  faw,  was  the  fixed 
Rcfolution  of  the  Almighty. — Thus  flood  my 
Cafe —  A  poor,  wretched,  (inful,  guilty  Crea- 
ture, complcatly  ruined  in  my  felf ! — I  retired  to 
the  jrnoft^remote  Part  of  the  .Grove.  AVhere,  hkl 
,  S  under 


194       Theron  to  Astasio.       Let.  If. 

der  the  Darknefs  of  the  Evening,  and  the  Shade 
of  fpreading  Tree?,  no  Eye  ecu  Id  fee  me. — ■ 
Fn-il,  I  fmote  on  my  Brcaft  ;  but  conld  net  lock 
up  to  Heaven,  nor  (peak  one  Word. — I  fell  on 
my  Knees  :  But  1  could  not  fpeal:.—  I  fell 
proftrate  on  the  Ground  :  And  felt  as  one  rendy 
to  fink  into  eternal  Ruin.  Having  no  Hope, 
nnlcfs  from  the  fovereign  good  Pleafurc  of  my 
angry  Judge.— As  I  lay  proilrate.on  the  Ground, 
a  new  Scene  gradually  opened  to  View.  Tc  was 
7iew,znd  it  was  exceeding  glorious  ! — GOD  ap- 
peared not  only  infinitely  great  and  infinitely 
holy,  as  the  SOVEREIGN  of  the  whole  Uni- 
verfe  ;  but  alio  infinitely  gloricus  :  even  fo 
glorious,  as  to  be  worthy  of  all  the  Love  and 
Honour,  which  his  Law  requires.  The  Law 
appeared  holy,jujl  and  good  \  I  could  not  but 
approve  it,  from  my  very  Heart :  and  fai'd  with- 
in myfelf,  ere  I  was  aware,  "  Let  all  Heaven 
4*  for  ever  love  and  adore  the  infinitely  glc- 
"  rious  MAJESTY,  ajtrio'  I  receive  my  jufl: 
"  Defert,  and  perifh  for  ever  i'9- — Next  came 
intoVicwthe'wholeG^^/-/^^  of  Life,  by  free 
Grace,  thro'  Jefns  Chrifl.  ;  the  Wifdom,  Glory 
and  Beauty  of  which  cannot  be  exprctlcd.  The 
Law  did  bear  the  divine  Image,  and  was  glori- 
ous ;  but  the  Go/pel  exhibited  all  the  divine 
Perfections  in  a  llill  brighter  Manner,  and  far 
exceeded  in  Glory.  I  faw,  God  might,  con- 
iiftently  with  his  Honour,  in  this  Way  receive 
the  returning  Sinner,  however  ill-deferving. — 


Let.  II.       Theron  to  Aspasio.      195 

1  (aw,  be  was  ready  to  do  it, — that. all  might 
come, — even  the  vilcft  ana  the  word, — encou- 
raged by  the /elf- moving  Goo^\iq{\  &  boundlefs 
Grace  of  God,  and  the  Mediation,  Merits  and 
Atonement  of  Chrift  ;  1  looked  up  to  God  thro9 
Jefus  Chrift,  for  Mercy  ;  and  thro'  J  ejus  Chrift 
gave  up  rny'felf  to  the  Lord,  to  be  for  ever  his, 
to  love  him  and  live  to  him  for  ever. —  Here, 
proftratc  on  the  Ground,  1  thus  lay  above  an 
Hour,  contemplating  the  ineffable  Glories  of 
God,  the  Beauty  of  his  Law,  and  the  fuper- 
abundant  Excellency  of  the  Gofpel-Way  of 
Life,  by  free  Grace,  thio  Jefus  Chrift  :  I  be- 
lieved the  Gofpel,  1  truftcd  in  Chrill,  and  gave 
up  myfelf  to  God  thro  him,  to  be  for  ever  his, 
with  a  Plcafure  divinely  fwcet,  infinitely  prefer- 
able to  the  1110 ft  agreable  Senfations  I  ever  had 
before  experienced. — What  1  enjoy'd  th'\s  Hour, 
did  more,  unfpeakably  more,  than  over-balance 
all  the  Diftrciles  of  Months  paft.  # — To  relate 
S   2  how 

*  Theron's  Narrative  of  his  former  fuppofed  Con- 
version [Let.  J.)  and  of  his  Experiences  (here) 
is  not  dtfigned  to  fugged,  that  either/^  or  true 
Converts'zW  experience  Things,  in  everyCircum- 
tfance,  jul!  alike  ;  but  only  to  point  out  the  gene- 
ral Nature  of  thefe  two  Kinds  of  Conveifjon,  in 
3  Manner  !o  familiar,  that- the  wcakeft  Chriltian 
may  ke  t!ie  Difference.  And  if  any  Chriftian 
cannot  reeoliecl  fo  exaclly  the  Particulars  of  his 
firft  Converiion,  yet  as  all  afier-acls  of  Grace  are 
ol  •  b e  lame  Nature-  with  the  iirit3  a  clear  under- 
Handing 


*()6      The  Ron  to  Aspasio.      Let.  II: 

how  I  fpenc  the  Night,  and  how  I  have  fpent 
my  Days  and  Nights  ever  fince,  I  lhall  omit. — 
But  you  fhall  foon  hear  again,  my  dear  Aspa- 
slo,  from 


Your  affectionate 


Theron. 


Handing  of  the  true  Nature  of  jfaving  Grace,  may, 
help  him  to  clifcerfi  his  true  State.  N.  B.  What 
is  the  true  Nature  of  faving  Grace,  is  not  to  be 
decided  by  the  Experiences  of  this  or  that  Man, 
or  Party  of  Men :  but  only  by  the  Word  of  God. 


t^v»  *jy»    *\a/*  *w  *yy  »uv*  'W»  *-jy  "tSV*  "iA*   *^V*   *YV*  *W*  ^V* 


Utte  r 


[     *97     J 

Letter     III. 


Th  eron    to  A  S  P  A  S  I  o. 

NeW'E?igfand,A[ml  2.1759. 

Dear  Aspasio, 
jp^^lTH  Pleafure  I  now  -again  fit  down  to 
I  \V  ))  write  to  my  diflant  Friend,  and  fend  my 
g^-^jgfj  Heart  beyond  the  Atlantic  to  my  As- 
pasio.— For  neither  Time,  nor  Place,  nor  any 
Change  can  wipe  your  Memory  from  my  Mind. 

Methinks,  were  I  now  with  yon,  as  once  an 
theHoufe,  the  hofpitableHoufe,  of  the  wealthy 
and  illuftrious  Phil  en  or,  I  would  tell  you  all 
my  Heart.  I  remember  how  you  urged  me  to- 
believe  ;  and  how  I  longed  to  find  lome  fafe 
Foundation,  fome  fare  Evidence,  on  which  to 
build  my  Faith  ;  and  with  Thomas,  to  cry,  My 
Lord,  My  God  I — Now  I  have  found  it  !  I 
have  found  it  ! — I  believe,  that  J  ejus  is  the 
Chrifl.  (1  Joh  v.  1.)  I  believe,  that  God  hath 
Jet  him  forth  to  be  a  Propitiation, — to  declare 
his  Right eoufnefs, — that  he  might  be  juft,  and 
the  Juftijier  of  him  which  belie  vet  h  in  J  ejus. 
(Rom.  iii.  25,  26.)  1  believe,  that  God  raifed 
h'tmfrcm  the  Dead.  (Rom.  x.  9.)  I  believe, 
S-3  that 


198      Theron  to  AsPASiOi     Let.  III. 

that  Chrifl  is  entered  into  Heaven,  now  to  ap- 
pear in  the  Prefence  of  God,  as  the  jewifh  High- 
Prieft  of  old  entered  into  the  holy  of  Holies  on 
the  Day  of  Atonement  (i^Zux.24.)  and  that  he 
is  the  lFay  to  the  Father  (Joh.'xiv.  6.)  The 
\Doort  by  whom  Men  enter  in.  (Joh.  x.  9.)  And 
that  whofoever  zvill,  may  come  to  God  thro  him. 
(Rev.  xxii.  17.): — Wherefore  I  am  emboldened 
to  enter  into  the  Holieft  by  the  Blood  of  Jefus, 
even  into  the  very  Prefence  of  the  thrice  holy 
ONE  of  Ifrael,  in  whofe  Sight  the  Heavens 
are  not  clean ;  and  to  come  to  God  mfull  Ajfu- 
ranee  of  Faith,  nothing  doubting  but  that  God 
is  as  willing  to  be  reconciled  thro'  Chrift,  as  the 
Father  was  to  receive  the  returning  Prodigal  ; 
and  as  ready  to  give  his  holy  Spirit  to  them  that 
afk  him,  as  eve;  Parent  was  to  give  Bread  to  an 
hungry  Child.  (Heb.x.19, — 22.  Mat.vW.i  i.)~^- 
For  he  that  f pared  not  his  own  Son,  but  de- 
livered him  up  for  us  all,  how  fh all  he  not  with 
him  al/o  freely  give  us  all  Things  ;  if  we  accept 
his  Son  as  he  is  offered,  and  come  to  God  thro' 
him,  for  all  Things,  as  we  are  invited  ?  {Rom. 
viii.  32.  Joh.  i.  12.  and  xvi.  23.) — For,  God's 
Honour  is  fafe,  God's  Law  is  anfwered,  God's 
Juflice  is  fatisfied  ;  and  all  my  Guilt,  infinite 
as  it  is,  is  no  Bar  in  the  Way  of'  my  Reception 
into  the  divine  Favour ;  free  as  his  infmiteGrace, 
felf- moving  as  his  boundlefs  Goodnefs  is,  and 
appears  to  be,  by  the  Gift  of  his  Son. 

This  way  of  Salvation,  my  dear  As  pas  10, 

is 


Let,  III.     Theron  to  AsPASio.       199 

is  glorious  for  Go<\,fafe  for  #ie  Sinner,  effectual 
to  promote  Holinefs,  even  £/.??  Pozver  of  God  to 
Salvation,  to  every  one  that  believetb  ;  And  if 
the  Gofpel  is  true,  there  is  no  Room  to  doubt. 
"  For  we  are  conft rained  to  believe  on  the  clearefb 
Evidence."  Yea,  "  our  Afiuranee  is  imprefTed'* 
by  compleat  Demonflration. 

'Tis  glorious  for  God. —  For  God's  Law  and; 
Authority  are  as  much  honoured,  as  if  the  whole 
World  had  been  damned  :  And  his  Grace  more 
glorified,  than  if  Man  had  never  fell. — An  in- 
carnate  God  upon  the  Crofs,  in  the  Room  of  a 
rebellious  World,  fets  God's  infinite  Hatred  of 
Sin,  his  inflexibleRefolution  to  punifh  it,  Sc  the 
infinite  Goodnefs  of  his  Nature,  in-  a  Light,  in- 
finitely clear,  infinitely  bright.  And  contains  a 
Fund  of  InftrucYion,  which  never  can  be  ex- 
haufted,  by-Angels  and  Saints,  throughout  tho 
endlefs  Ages  of  Eternity. — The  more  I  think, 
the  more  I  am  fwallowed  up  I  confounded  ! 
overwhelmed  1  Othe  Height,  the  Depth,  the 
Length,  the  Breadth  of  the  Love  of  God, 
which  paffeth  allUnder [landing  !  O  the  Depth 
of  the  Riches  of  the  JVifdom  and  Knozvledge  of 
God  ! — The  Creation  of  the  Univerfe  was  a 
great  Work  :  It  caufed  the  eternal  Power  and 
Godhead  of  the  Creator  clearly  to  be  fee n  :  But 
compared  to  the  Incarnation  and  Death  of  the 
Son  of  God,  the  Creator,  it  is  not  to  be  men- 
tioned, nor  is  it  worthy  to  come  into  Mind.  Even 
the  Application  of  Chrifl's  Redemption,  in  tha 

latter 


zoo     The  ron  to  Asp  a  si  o.     Let.  III. 

latter  'Day,  is  a  'npre  glorious  Work  than  the 
firft  Creation  of  the  World.  If  at.  Ixv.  i  7.     Be- 
hold, I  create  new  Heavens,  and  a  new  Earth  : 
and  the  former  fhall  not  be  remembered,  nor 
come  into-  Mind. — Indeed,   it  had  been   but  a 
irnall   thing,   for    the  Creator,  by  his  almighty 
Word,  to  have  called  Millions  of  fuch  Syftems 
as  ours  into  Being, — a  Thing  not  worthy  to  be 
noticed, — nay,  fcarce  worth  one  (Ingle  Tho't — 
compared  with — With  what  ? — Let  all  Nature 
tremble  at  the  News, — the  Incarnation,  and  the 
Death  of  the  ALMIGHTY  CREATOR,  in 
the  Room  of  his  Rebel-Creatures,  that  the  Ho- 
nour of  his  Father's  Law  &  Government  might 
be  effectually   fecured,  while  fovereign  infinite 
Grace  interpofes   to  fave  the  felf-ruined,  hell- 
deferving  Rebels,  to  the  eternal  Difappointment 
of  Satan,  God's  Enemy,  and  our  mortal  Foe  1 
And  can  it  now,  after  all  this,  be  a  Qiieftion, 
whether  God  is  ready  to  be  reconciled  to  thole, 
who,  on  his  own  Invitation,  return  to  him  thro 
Jefas  Chrifl  ?  Or  can  it  be  ^Queftion,  whether 
Chrifl:  is  willing  to  be  their  Mediator  and  High- 
Prieft,  in  the  Court  of  Heaven,  in  the  holy  of 
Holies  above  ? — What  !   after  God  has  given 
his  Son  to  die,  that  confidently  with  his  Honour 
he    might-  receive   fuch    to  Favour, —  he  not 
willing  !  Infinitely  incredible 4 — What  !   aftc 
the  Son  of  God  has  left  his  Father's  Bofom,  1 
lie  in  a  Manger  !  to  groan  in  the  Garden  !  An< 
he  ajloni/hed,  O  ye  Heavens,  and  be  ye  horrib 

afraid  / 


Let.  III.     The  ron  to  Asp  a  si  o.     20  r 

afraid  ! — to  hang  and   die  upon  the  Crofs,  in 
the   Room  of  a   God-hating,  Chrift- murdering 
World  ;  that  he  might  honour  his  Father's  Law, 
break  up  Satan's  Plot,  and  open  a  Way  for  the 
Sinner's  Return  1  Yet  He  not  willing  ! — What  ! 
willing  to  die  on  the  Crofs  !   and  not  willing  to 
mediate  rn  Heaven  1  Infinitely  incredible  !  Yea, 
if  poftible,  more  than  infinitely  incredible  ! — So 
certain,   my   dear  As  pas  10,  as   the  Gofpel  is 
true,  juft  fo  certain    may  your  The  ron  be, 
that  God  is  ready  to  be  reconciled  to  the  Sinner, 
who  returns  to  him  thro  Jcfus  Chrifi.    Nor  does 
he  need  a  new  Revelation  in  the  Cafe  :   nor  does 
he  need  to  be  a  (lured  of  any  Propofition  not 
plainly   revealed  in   the  Gofpel. — Enough  has 
been  already  DONE  1  enough  has  been  already 
SAID  ! — But  never  did  yourTHERON  believe 
thefe  Things  with  all  his  Heart,  till  by  feeing 
the  XJ-lory  of  the  God  of  Glory,   he   faw  the 
Grounds  and  Reafons  of  the  Lazv,  pronounced 
it  holy,  jufl  and  good,  &  worthy  to  be  magnified 
and   made  honourable,    even   by   the  Death  of 
GOD's  OWN  SON.  (1  Job.  v.  1.) 

And  this  kind-  of  Faith,  in  the  Nature  of 
Things,  cannot  be  without  Works.  For,  while 
your  The  ron,  thio  the  Influences  of  the  holy 
Spirit,  doth  with  open  Face,  behold  as  in  a 
Glafs  the  Glory  ofjLord  ;  what  can  he  do,  but 
love,  admire,  adore  the  God  of  Glory  ;  and 
give*  up  himfelf  for  ever  to  him  thro'  Jefus 
Chrifi? — And  now>—bozi/  can  we  that  are  dead 

to 


202-     Theron  to  Asp.asio.     Let.  III. 

to  Sin,  Jive  any  longer  therein  f  We  are  cruci- 
fied with  Chrijt— Juried 'with  him — rifen  with 
him — and  can  Sin,  after  all,  have  ^Dominion 
over  us  /  Impofliblc.  (Rom.xi.  2, — 14.) — The 
Gratitude,  the  Ingenuity  o\%  unrenewed  Nature, 
I  grant,  is  noc  to  be  depended  upon.  Ifrael 
fang  God's  Praife,  but  fo  on  for  gat  his  Works. — 
Bur,  beholding  as  in  a  Glafs  the  Glory  of  the 
Lord,  from  Day  to  Day  thro'  the  Courfe  of 
our  Lives,  zve  are,  we  cannot  but  be,  changed 
'  into  the  fame  Image,  from  Glory  to  Glory,  even 
as  by  the  Spirit  of  the  Lord.   2  Cor.  iii.  1  8. 

And,  believing  theGofpel  to  be  true,  noDoubt 
remains,  of. the  Safety  of  our  returning  to  God 
thro'  Jefus  Chrift.  His  Glory  and  Beauty  in- 
clines me  to  return.  His  Grace  thro'  Chrift  puts 
Courage  m  my  Heart.  I  return.  1  find  Reft  to 
my  wearySoul.  And  by  this  1  know,my  "Faith  is 
real,&  noDelufion,"  even  becaufe  he  hath  given 
me  of  his  Spirit  (1  Joh.iv.13.)  fet  hisSeal  upon 
my  Heart  (Eph.\.i%.)  made  me  his  Child, Sn  the 
very  Temper  of  my  Soul  (Rom,  viii.  1  6.)  and  in 
my  Heart  his  Lazv  is  written,  and  in  his  Ways 
I  love  to  walk.  (Ezek.  xxxvi.  26,  27.) — But,  as 
to  this,  Heaven  forbid  !  that  yourTnER  on's 
Confidence  fhonld  ever  be  greater  than  his  Evi- 
dence ;  his  Evidence,  not.  only  now,  but  in  all 

future  Times, r  1  am,  for  ever. 

Your  aflkclionate 

Theron. 

Letter 


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Letter     IV, 


Theron    to   A  S  P  A  S  I  o. 

New-England, April  3 . 1 759. 


"Dear  As  pa  si  o, 

fJ^^jpANY  an  agreable  Hour,  have  we  wan- 
(f  M  )j  dered  over  all  the  Works  of  Nature  ; 
fj^^fj  viewed  the  Heavens  above,  the  Earth 
beneath,  and  furveyed  the  mighty  Ocean  \  nor 
did  you  ever  fail  to  intermingle  devout  Reflecti- 
ons. If.  now  in  Stead  of  painting  the  Beauties 
of  the  Creation,  we  rife. at  once  to  contemplate 
theGlories  of  theCREATOR, Glories  infinitely 
fuperior  to  thofe  of  Fields  and  Forefis,  Gardens 
andPaJaces  ;  yea,  infinitely  fuperior  ro  the  bright 
Expanfe  of  Heaven,  adorned  with  all  its  fhining 
Orbs, — no  Theme  can  my  Asiwsio  better 
pleafe. 

.  GOD  !  how  awful  is  the  Name  !  how  great 
is  the  Being  !  Behold,  the  Nations  are  as  a 
"Drop  of  the  Bucket,  and  are  counted  as  the 
fmali  *Duft  of  the  Balance  :  Tea,  all  Nations 

before 


204     Theron  to  Aspasio.      Let.  IV. 

before  him  are  as  Nothing,  and  they  are  counted 
to  him  lefs  than  Nothing,  and  Vanity.  And  fo 
great  is  [he  Excellency  of  the  DIVINE  MA- 
JESTY, fo  exceeding  great  is  his  Beauty  ;  that 
to  behold  his  Glory,  and  love  and  honour  and 
enjoy  him,  is  Heaven  itfelf  :  It  is  the  chief  Hap- 
pinefs  of  all  that  World.  The  Seraphim,  while 
he  fitteth  on  his  Throne,  high  and  lifted  up,  as 
the  great  MONARCH  of  the  Univerfe,  thro' 
the  Brightnefs  of  his  Glory,  cover  their  Faces, 
unable  to  behold  ;  and,  as  in  a  perfect  Extafy, 
cry,  Holy,  Holy,  Holy  ! — This  is  his  Chancier, 
the  Character  he  exemplifies  in  all  his  Conduct, 
as  Lord  of  Hoi? s,  as  Governour  of  the  World  ; 
in  a  View  of  which,  they  add,  1  be  "whole Earth 
is  full  of  his  GLORY.  (Ifai.  vi.  3.) 

The  two  grandeft  Affairs,  which,  according 
to  Scripture,  ever  have  been,  or  ever  will  be, 
tranfa£ted  in  the  Government  of  this  glorious 
Monarch,  are  the  Work  of  our  REDEMP- 
TION by  the  T>eath  of  his  Son,  and  the  final 
JUDGMENT  of  the  World.  Thefe, 
therefore,  let  us  contemplate,  that  in  them  we 
may  behold,  as  in  a  Glafs,  the  Glory  of  the 
LORD. 

Who  was  his  SON  ?—Tbe  Brightnefs  of  his 
Glory,  and  the  exprefs  Image  of  his  P  erf  on  : 
By  whom,  and  For  whom,  all  Things  zuere  cre- 
ated. Loved  equally  to  himfelf,  and  honoured 
with  equal  Honours  in  all  the  World  above. — 
Let  us  view  him  on  the  Crofs,  incarnate  1  view 

him 


LefAV.     Tkeron  to  Aspasio.     203 

him  there,  as  an  incarnate  GOT>,  dying  for  Sin- 
ners !  and  fix.  our  Attention,  whole  Hours  toge- 
ther, on  this  greateft  and  mod  wonderful  'or  all' 
Cod's  Works  ! — The  Plan  was  laid  in  Heaven. 
This  great  Event  was  determined  in  the  Courfel 
there.  (Acl.  iv.  28.)  All  the  Perfections  of  the 
Godhead  fat  in  Council,  when  it  was  decreed, 
the  Son  of  God  jbould  die. — Strange  Decree  1 
Why  was  it  made  ? — Aftonifhing  !  Why  did  it 
ever  come  to  pafs  ? — Did  he  die,  to  move  the 
Compaifions  of  his  almightyFather  towards  a  re- 
bellious Race  ?  No.  For,  to  give  his  S:n  thus' 
to  die,  was  greater  Grace,  than  at  one  fovereigrt 
Stroke  to  have  cancelled  all  our  Debt,  and  par- 
doned all  the  World. — Did  he  die,  to  take  away 
or  lefTen  the  evil  Nature  and  Ill-defert  of  Sin  ? 
No.  For  infinite  Purity  and  impartial  Juflice 
mult  look  upon  the  Rebellions  of  a  revoked 
World,  as  odious  and  ill-deferving,  as  if  he  had 
not  died.— He  died,  to  bear  the  Punidiment  due 
to  us.  We  were  under  the  Curfe  ;  he  was  made 
a  Curfe  in  our  Room  j  fet  forth  to  be  a  Pro- 
pitiation, by  his  holy  Father,  to  declare  his 
Right eoufnefs ,  and  mew  the  Rectitude  of  his 
Government  in  the  Eyes  of  all  created  Intelli- 
gences ;  that  he  might  be  jujl,  do  as  his  Lav/ 
threatens,  and  yet  hot  damn,  but  juftify  the 
Sinner  that  believeih  in  Jefus. 

Eternal  Damnation  was  our  'Due,  according 
to  the  divine  Law  :  a  Law  not  founded  in  ar- 
bitrary Will.  A    Law,  arbitrarily  made,  may  be' 
T  arbitrarily 


206    The ron  to  Aspasio.      Let.  VI. 

arbitrarily  repealed  ;  but  a  Law  only  declaring 
-what  is  fit,  mud  for  ever  (land  in  Force.  To 
rife  in  Rebellion  againd  the  infinitely  glorious 
Majefty  of  Heaven,  defcrved  eternal  Damnation  ; 
as  he  is  infinitely  worthy  of  the  highed  Love 
and  Honour  from  all  his  intelligent  Creatures. 
His  infinite  Amiablenefs  and  Honorablenefs  in- 
finitely oblige  us  to  love  and  honour  him.  All 
our  Heart  and  Mind  and  Strength  are  his  Due. 
The  lead  Defect  deferves  eternal  Woe.  Thus 
the  Omnifcient  viewed  the  Cafe.— His  Son,  m 
the  fame  View,  approved  the  Law  as  dri&ly  juft. 
Both  looked  on  the  Sacrifice  and  Death  of  an 
incarnate  God,  in  the  Room  of  Sinners,  to  open 
a  Way  for  their  Salvation,  as  a  Plan  infinitely 
preferable  to  the  Law's  Repeal  by  a  fovereign 
Ad"h  The  Son  had  rather  endure  the  mod  pain- 
ful fliameful  Death,  than  that  one  Tittle  of  the 
Law  fhou'd  fail  \  It  was  fo  driclly  juft.- — God 
ought  to  have  his  Due — The  Law  barely  afTerts 
theRights  of  theGodhead. — So  much,  however, 
was  his  Due,  as  to  be  loved  with  all  the  Heart, 
and  obeyed  in  every  thing.  And  fo  worthy  was 
the  Deity  of  this  Love  and  Obedience,  that  the 
lead  Defect  deferved  etcrnalDeath.  "  'Tis  righr, 
'tis  right,"  faid  the  eternal  SON,  "  that  the 
"  fird  Inftance  or  the  lead  Degree  of  Difrefpeft 
"  to  my  eternal  Father,  fliould  incur  eternal 
"  Ruin  to  the  finning  Creature.  And  I  had 
U  rather  become  incarnate  and  die  my  felf,  than 
■*  yield  this  Point."— That  GOD  is  infinitely 

amiable — 


Let.  IV..      The  ron  to  Asp  a  si  o.   ioj 

amiable — that  he  ought  to  be  loved  with  all  our 
Heart — that  the  infinite  Excellency  of  his  Na- 
ture infinitely  obliges  us, — can  never  be  fct 
in  a  ftronger  Light,  than  it  is  by  the  Crofs  of 
CHRIST. 

The  infinite  Dignity  of  the  Mediator,  &  the 
extreme  Sufferings  he  underwent,  as  an  Equiva- 
lent to  our  eternal  AVoe,  in  the  loud  eft  Manner 
proclaim,  that  the  Law  was  ju/l-~Ju(\.  in  the 
Eyes  of  God — and  juft  in  the  Eyes  of  his  Son. 
A  Law,  threatning  eternal  Damnation,  infinite 
Goodnefs  would  never  have  enacted,  had  not  im- 
partial Jujlice  called  for  it.  Much  lefs  would 
infinite  Goodnefs  have  appointed  God's  own  Son 
to  anfwer  its  Demands,  if  in  its  own  Nature  too 
feverc.  To  fuppofe,  the  Sen  of  God  died  to 
anfwer  the  Demands  of  a  Lazu,  in  its  own  Na- 
ture, cruel,  is  to  make  God  a  Tyrant,  and  the 
Death  of  his  Son  the  mod  fhocking  Affair  that 
ever  happened  ! 

But  what  did  this  Lazv,  of  which  we  fo  often 
fpeak,  require  ?  Say,  my  dear  Astasio,  what 
was  the  fir  ft  and  chief  Command  ?  Your  Mailer's 
Anfwer  you  approve, — ThouJba.lt  love  the  Lord 
thy  God  with  all  thy  Heart. — But  why  was 
Love  required  ?  Becaufe  God  was  lovely. — And 
why  the  Penalty  fo  great  ?  Becaufe  his  Love- 
linefs  was  infinite.  If  the  infinite  Amiablenefs 
cf  the  divine  Being  does  not  lay  an  infinite  Obli- 
gation on  his  Creatures,  to  love  him  for  being 
what  he  is,  how  can  we  jnftify  the  Law's  De- 
T.  2.,  mauds  ? 


2o8     The ron  to  Aspa-sio.     Let.  IV. 

mands  ?  or,  vindicate  the  Wifdom  of  God  in  the 
Death  of  his  Son  ? 

•  From  the  Crofs,  where  an  incarnate  God 
afTerted  the  Rights  of  the  Godhead  by  his  dying 
Pains,  let  us  pafs  to  the  awfulTribunal ;  where 
the  fame  incarnate  God,  arrayed  in  all  his  Fa- 
ther's Glory,  with  all  the  Hofts  of  Heaven  in 
his  Train,  by  the  la  ft  Sentence,  which  he  will 
pronounce  upon  his  Father's  Enemies,  dooming 
them  to  the  burning  Lake,  to  welter  for  eternal 
Ages  in  Woe,  will  ft  ill  proclaim  the  Juftice  of 
the  Law.—- Would  infinite  Goodnefs,  would  our 
compalfionate  Saviour,  would  he  who  wept  over 
Vferufalem,  the  kind  and  tender-hearted  Jefus, 
love  to  pronounce  a  Sentence  fo  infinitely  dread- 
ful, if  it  were  not  ftricUy  juft  ! — Yet  he  will  do 
k,  without  the  lead  Reluctance  ;  yea,  with  the 
foigheft  Pleafure  :  while  Angels  and  Saints  fhout 
forth. their  Hallelujah's,  all  around  him. 

But  can  this  ever  be  accounted  for,  on  any 
ether  Hypothecs,  than  that  the  infinitely  glorious 
MONARCH  of  the  Uni^erfe  appears,  clearly 
appears,  in  that  fblemn  Hour,  to  be  infinitely 
worthy  of  all  that  Love  and  Honour  his 
Law  required,  in  being  what  he  is  ;  and  fo  Sin 
an  infinite  Evil  f 

If  Sin  is  really  an  infinite  Evil,  then  it  is  meet 
that  it  fhould  be  difcountenanced  and  punilhed 
as  fuch,  i.  e.  with  an  infinite  Pumfljment,  i.  e. 
with  the  eternal  Pains  of  Hell.  And  it  was/f, 
thai  the  Governour  of  the  World  fhould  make 

a 


Let.  IV.     The ron  to  Aspasio.       209 

a  Law,  thus  to  punifh  it.  And  fit,  that  this  Law 
ihould  be  magnified  and  made  honourable.  And 
even  wife,  in  the  Eyes  of  infinite  Wifdom,  that 
One  byJVatureGO'T),  fhould  become  incarnate, 
and  die  in  the  Sinner's  Stead,  rather  than  fet  the 
Law  afide.  And  on  this  Hypothecs,  the  final 
Doom  of  the  Wicked  may  well  appear  perfectly 
beautiful 'in  the  Eyes  of  all  holy  Intelligences.— 
But  Sin  cannot  be  an  infinite  Evil,  unlefs  we 
are  under  infinite  Obligations  to  do  otherwife. 

LOVE  is  the  Thing  required.  Not  merely 
a  Love  of  Gratitude  to  God,  as  an  almighty 
Benefactor  :  but  a  Love  of  Ejleem,  Compla- 
cence and  "Delight. — We  may  feel  grateful  to  a 
Benefaclor,  merely  as  finch,  without  even  a 
Knowledge  of  his  general  Character  ;  yea,  when 
his  general  Character  would  not  fuit  us,  did  we 
know  it.  The  Ifraelites,  notwithftanding  their 
Joy  and  Gratitude  at  the  Side  of  the  Red-Sea, 
were  far  from  a  Difpofition  to  be  fuited,  to  be 
pleafed,  to  be  enamoured,  with  fuch  a  Being  as 
GOD  was.  Yea,  the  more  they. knew  of  him, 
the  lefs  they  feemed  to  like  him  ;  fo  that  in  iefs 
than  two  Years  they  were  for  going  back  to 
Egypt  again. — But  if  we  may  feel  grateful  to* 
wards  God,  merely  as-  our  almighty  Benefactor-, '. 
without  the  Knowledge  of  his  true  Character  ; 
yet  Ejleem,  Complacence  and  ^Delight,  fuppoib 
his  true  Character  known  ;  as  that  is  the  Object' 
of  this  kind  of  Love.  And  what  can  lay  us 
Wilder  inrfnite  Obligations  to  love  God,  in  thk 
T  3  Se»&* 


2io      The  ron  to  Asp  a  si  o.      Let.  IV. 

Senfe,  but  his  ozun  infinite  AMIABLE- 
JNIlSS  f  Yet  the  divine  Law  requires  its 
to  love  God  with  this  kind  of  Love, — and  that 
with  all  our  Hearts, — on  Pain  of  eternal  Dam- 
nation for  the  lead:  Defect.— -And  this  iaw  was 
binding  on  all  Mankind,  previoufly  toaConfidc- 
ration  of  the  Gift  of  Chrift  to  be  a  Saviour. 

While,  therefore,  the  Law  fuppofes  our  Ob- 
ligations to  be  infinite  ;  and  the  Death  of  the 
Son  of  God,  and  the  final  judgment,  give  the 
higheft  pofliblcProof,  that  the  OMNISCIENT 
efteems  the  Law  exactly  right  ;  the  infinite 
Dignity,  Excellency  and  Glory  of  the  MOST 
HIGH  GOD,  is  hereby  fet  in  the  ftrongeft 
Point  of  Light. 

Take  away  the  infinite  Amiablenefs  of  the 
Deity,  and  we,  in  Effect,  ungod  him — He  ceafes 
to  be  the  GOD  OF  GLORY— He  ceafes  to 
be  a  proper  Objeft  of  this  fupreme  Regard,  in 
the  Eyes  of  finite  Intelligences — It  is  no  longer 
an  infinite  Evil,  not  to  love  him — The  Law  is 
no  longer  juft — The  Death  of  Chrift  is  need- 
Jefs — And  the  whole  Syflem  of  Doctrines  re- 
-vealed  in  the  Bible,  is  fapped  at  the  Foundati- 
on— Nothing  remains,  to  a  thinking  Man,  but 
Infidelity. 

And  yet,  dear  Aspasio,  this  was  my  very 
Cafe.  The  infinite  Ami 'able inefs  of  the  Deity, 
which  is  the  real  Foundation  of  all  true  Reli- 
.gion,  was  wholly  left  out  of -the  Account,  in  my 
Love  and  Joy,  and. in  all  my  religious  A fTedti- 

.ons. — 


Let.  IV.     ThEron  to  Aspasio.      2i| 

ons. — All  my  Love  and  Joy  and  Zeal  arofe  from 
my  Faith.  And  my  Faith  confided  but  in  be- 
lieving that  Cbrifr,  Pardon  and  Heaven  were 
mine. — I  rejoyced  juit  like  the  gracelefs  Ifrael- 
ites,  in  a  SenJe  of  their  great  Deliverance,  and 
in  Expectation  of  foon  arriving  to  the  prom i fed 
Land,  a  "Land  f owing  witbMtlk  and  Honey,  the 
Glory  of  aU  Lands. — Their's  was  a  gracelefs, 
felfijb  Joy  ;  and  fo  was  mine.  Their's  wa$jpim 
over  ;  and  fo  was  mine.  Their  Carcafes  finally 
fell  in  theWildernefs ;  and,  but  for  the  fovcrcign 
Grace  of  God,  this  alfo  had  been  my  very  Cafe. 
Oh,  my  dear  Aspasio,  whofe  entertaining 
Pen  gains  the  Attention  of  Thouftnds  on  b'eth 
Sides  the  Atlantic,  pity  the  Ignorance  of  be- 
nighted Souls,  and  guard  them  again(t  the  Dan- 
gers, which  had  well  nigh  proved  the  Ruin  of 
your  own  Pupil, 

Your  affectionate 

Theron. 


!#fi'^###^ 


Lettek 


[       212       ] 


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Letter     V. 


Theron  to  Asp  a  si  o. 

New--Eng!and,Kyx\\  4. 1759. 

My  dear  Aspasio, 

IP^IIHILE  I  view  GOD  the  Creator,  whole 
((  W  ))  almighty  Word  gave  Exigence  to  the 
1^^^  whole  Syflem, — while  I  view  Him  as 
the  original  Author  and  fole  Proprietor  of  the 
whole  Univerfe  ;  whofe  are  all  Things  in  Hea- 
ven and  Earth  ;  I  fee,  the  Right  of  Government 
naturally  belongs  to  him.  It  is  meet,  that  he 
fhould  be  KING  in  his  own  World  :  And  he 
cannot  but  have  a  rightful  Authority  over  the 
Works  of  his  own  Hands. — While  I  view  him 
as  moral  Governour  of  the  World,  feated  at  the 
Head  of  the  intelligent  Creation,  on  a  Throne 
high  and  lifted  up,  Heaven  8c  Earth  filed  with 
bis  Glory,  as  the  THRICE  HOLY  ONE  ; 
and  hear  'him  utter  his  Voice,  faying,  I  AM 
THE  LORD,  and,  BESIDES  ME  THERE 
IS  NO  OTHER  GOD;  and  hear  him  com- 
mand- 


Let.  V.      Theron  to  Aspasio.     213 

mand  all  the  World  to  Love  and  adore  and  obey 
him,  on  Pain  of  eternal  'Damnation  ;  a  Spirit 
of  Love  to  his  glorious  Majeity  infpires  me  with 
Joy,  and  makes  me  exult,  to  fee  him  thus  ex- 
alted, and  thus  honoured.  I  love  to  hear  him 
proclaim  his  Law,  a  Law  holy,  jujl  and  good, 
glorious  and  amiable.  I  am  glad  with  all  my 
Heart,  the  almighty  Monarch  of  the  Univerfe 
is  fo  engaged,  that  all  his  Subjects  give  unto  God 
the  Glory  due  unto  his  Name.  (Pfal.  xcvi.  8.) 

His  Law,  his  gloriousLaw,  which  once,  Ene- 
my to  God  that  1  was,  appeared  like  "  the  Laws 
o£*Draco,"  now  fliines  with  a  Beauty  all  divine. 
1  had  almoft  faid,  It  is  the  Brightnefs  of  his 
Glory,  &  the  exprefs  Image  of  his  P  erf  on.  For 
indeed  it  is  an  exact  Tranfcript  of  his  glorious 
Perfections,  the  very  Picture  of  his  Heart, 
HOLT,  JUST,  and  GOOT).  (Rom.vii.12.)  \ 

When  the  God  of  Glory  dwelt  in  the  Jewifh 
Temple,  in  thePilhr  of  Cloud,  over  the  Mercy- 
Seat,  his  Lavj  was  by  his  fpecial  Command  de-t 
pofited  in  the  Ark,  the  very  ho>!ie(t.  Place  in  thq 
Holy  of  Holies,  as  the  dcareft,  choiceilTreafurc. 
Thus  was  it  done  to  the  Law,  which  God  de- 
lighted to  honour. — But  this  Honour,  great  as 
it  was,  is  not  to  be  mentioned,  nor  is  it  worthy 
to  come  into  Mind,  fi nee  that  infinitely  greater 
Regard  to  the  divine  Law,  which  God  has  fhewn 
in  the  Gift  of  his  SON.  An  incarnate  God  on 
ibc  Crofs,  has  magnified  the  Law,  and  made  it 
honourable,  beyond,  infinitely  beyond,  what  was 

eyer 


214      Theron  to  Aspasio.        Let.V. 

ever  done  before.- — Bin  all  thisHononr,  infinite- 
ly great  as  it  was,  was  but  jult  equal  to  what  the 
Law  deferred.    ■ 

While  I  view  God,  my  Creator,  my  rightful 
Lord  and  Owner,  my  fovereign  King,  the  GOD 
OF  GLORY  ;  and  fee  his  'infinite  Worthinefs 
of  fnpreme  Love- and  Honour  ;  I  feci,  that  the 
leaf}  DifrefpeEl  to  his  glorious  Majefty.  is  an 
infinite  Evil.  I  pronounce  the  Law,  in  all  its 
Rigour,  holy,  jufl  and  good.  Even  as  a  Mi- 
niftration  of  Death  and  Condemnation,  it  ap- 
fears  glorious  (2  Cor.  iii.  7,  8.)  and  I  heartily 
acquiefce  in  the  Equity  of  the  Sentence,  with 
Application  to  my  felf.  This  makes  me  feel  my 
jNeed  of  CHRIST',  and  prepares  my  Heart  to 
return  home  ro  God,  for  ever  to  live  to  him. 
For  I  thro"*  the  Law  am  dead  to  the  Law, 
that  I  might  live  unto  God.  (Gal.  ii.  19.) 

The  Law,  my  dear  As  pas  10,  threatens  eter- 
nal 'Damnation  for  the  very  firft  Tranfgrefllon, 
for  even  the  lead  Defecl.  (Gal  iii.  10.) — I 
l>reak  the  Law  every  Moment  ;  and  therefore 
every  Moment  I  merit  eternal  Woe  :  Such  an 
infinite  Evil  is  Sin. — It  appeared  glorious  in 
the  Eyes  of  GOD,  thus  to  punifif  S'm,  when  he 
made  his  Law — It  appeared  vlorious  in  the  Eyes 
of  CHRIST,  that  Sin  mould  be  ihws punijbed, 
when  he  went  as  a  Lamb  to  the  Altar,  and  vo- 
luntarily ftretched  himfelf  upon  the  Crofs 
to  die  in  the  Sinner's  Room.  And  in  a  clear 
View  of  the  Glory  of  the  GOD  OF  GLORY, 


Let.V.      Theron  to  Aspasio.      215 

I  fee  the  Grounds  and  Reafons  of  the  Law  j  it 

is  Zw/y,  ;«y?  and  good. — I  fee  why  Chrifl  was  fo 
willing  to  be  nailed  to  the  Crofs  in  the  Sinner's 
Stead  ;  to  magnify  theLaw  and  make  it  honour- 
able. — And  I  have  Felloivfbip,  a  fellow-feeling, 
with  Chrifl  in  his  Sufferings  \  and  in  the  Tem- 
per of  my  Heart,  am  made  conformable  to  his 
'Death.  (Phil.ui.  10.)  I  feel  towards  God,  and 
Law,  and  Sin,  in  a  Meafure,  as  he  did.  Or,  to 
exprefs  all  my  Heart  in  one  emphatical  Phrafe, 
/  AM  CRUCIFIED  WITH  CHRIST. 
(Gal.  ii.  20.)  u  The  Law  is  good.  I  defire  to 
c ;  die.  I  lay  my  Neck  upon  the  Block,  or  rather 
"  ft  retch  my  Hands  upon  the  Crofs  :  and  fay, 
"  The  Law  is  holy,  juft  and  good.  And  cry, 
"  AMEN,  AMEN,  AMEN,  twelve  Times 
<4  SomS  :" — as  God,  of  old,  taught  his  Church 
do.  Deut.  xxvi.  ia,  20,  * 

Oh, 


■  % 


* 


I  mult  conrels,  my  dear  Aspasio,  I  am  (hock'd, 
to  hear  fome  Divines  reprefent  the  Law  as  a, 
Tyrant^  as  tyrannizing  over  Chrift  upon  the  Crofs, 
as  tyrannizing  over  Sinners,  as  being  /lain  for  its 
Tyranny ',  &c.-- -For  thefe  hard  Speeches  are  not  fo 
much  againft  the  Law,  as  againft  the  God  that 
made  it.  Juft  as  if  God  Sc  his  Law  were  Tyrants, 
whileChrift  &  hisGofpel  are  all  made  up  of  LOVE  ! 
But  fhockingas  this  is,  yet  I  mud  own,  this  was 
once  the  very  Temper  of  my  Heart.  (See  the 
Marrow  of  Mod.  Div.  with  Notes,  p.  146.)— I 
loved  the  Go/pel :  I  did  not  iove  the  Law.  The 
(ifing  Love  of  Chrift,  O  how  fweet  a  Theme  ! 

Law* 


216      Theron  to  Aspasio.     Let.V. 

Oh,  my  dear  Aspasio, — in  the  Time  of  the 

late 

Law,  Obligation,  Duty,  were  difagreable,  dead, 
and  legal  Things.  Faith,  Pardon,  Joy,  Heaven, 
Grace,  free  Grace,  thefe  Topics  only  ravifhed  my 
Heart.— Chrift  loved  the  Law,  or  he  had  never 
died  :  I  only  loved  my  felf.  The  Honour  of  his 
Father's  Law  was  dear  to  him.  (Heb.  i.  9.  Pfal. 
xl.  8.  Matib.  v.  17,  18.)  My  felf  alone  was  dear 
to  me.  I  viewed  his  Death,  his  dying  Love,  as 
all  for  me.  Mis  Agony  in  the  Garden,  his  bloody 
Sweat,  his  dying  Groans,  all  out  of  Love  to  me! 
This  pleafed  my  Heart.---  His  Father  $  Glory  I  had 
never  feen  :  the  Law's  Beantyl  had  never  beheld  : 
the  IVifdom  or  God,  in  the  Death  of  his  Son,  I 
had  never  brought  into  the  Account.-— Love, 
Love* !  Love  to  me,  to  Me  !  was  all  in  all :  This 
only  ravifhed  my  Heart.  I  loved  myfelf,  I  only  loved 
my  felf.---Strange,  that  I  fhould  think  my  Love 
to  Chrifl  fo  great  !  The  very  Joy  I  had,  to  think 
he  died  for  me,  was  a  full  Proof  that  I  loved  him 
not  at  all  ;  fince  I  did  not  delight  in  theLaw,  nor 
love  the  Law,  in  Honour  to  which  lie  died. — 
Had  my  Wife,  or  Child,  or  Friend,  or  any  whom 
I  loved,  been  punifhed  by  that  Law',  I  had  been 
full  of  Grief,  and  thought  it  very  bard  :  For  in- 
deed that  Law  appeared  to  me  like  the  Laws  of 
Draco.  But  when  CHRIST  was  the  Victim,  I 
was  pleafed  :  For  I  loved  my  felf ;  but  CHRIST 
I  did  not  love.  I  cared  not  what  he  fullered,  nor 
why  ;  if  I  my  felf  was  fafe.—ln  Truth,  if  the 
Law  is  not  holy,jufl  and  good,  glorious  &  amiable, 
the  Death  of  CHRIST,  to  anfwer  its  Demands, 
is  the  moft  /hocking  Affair  that  ever  happened. 
But  I  was  wholly  fwallowed  up  in  'Self :  And  M  if 
I  was  buty^,  I  cared  hot  hoiv" 


Let.V.      Theron  to  Aspasio.     217 

hte  Rebellion,  when  I  lived  in  England,  had  T, 
thro  a  hearty  Attachment  to  the  Pretender's  In- 
tereft,  fecretly  poifoned  ten  of  the  Houfe  of 
Lords,  and  twenty  of  the  Houfe  of  Commons, 
from  mere  Spite,  only  becaufe  of  their  Loyalty 
to  our  rightful  Sovereign  ;  and  had  I  laid  a  Plot 
to  blow  up  King  and  Parliament,  burn  the  City 
of  London,  &  deliver  the  Nation  into  the  Hands 
of  a  Popifb  Pretender, — all  thro'  pure  Malig- 
nity,— what  would  it  have  availed  before  zCourt 
of  Juftice,  after  I  was  arraigned,  convicted  and 
condemned,  to  have  pleaded, — "  Oh,  fpare  my 
"  Life — I  am  forry  for  what  I  have  done — I 
"  will  never  do  fo  any  more — I  will  be  a  good 
"  and  loyal  Subject  for  the  Time  to  come"  ! 
Efpecially,  if  all  the  Court  knew  I  was  a 
Jacobite  by  Blood,  and  had  fhewn  my  fe\f  a 
Jacobite,  in  tenThoufandlnftances,  all  my  Life 
long,  and  had  dill  very  much  of  the  Heart  of 
a  Jacobite;  and  had  lived  and  died  a  perfect  Ja- 
cobite in  Heart  &  Practice,  were  it  not  for  fome 
irreTITtible  Arguments,  or  rather  fomething  more 
powerful  than  Arguments,  that  had  begun  to 
give  me  a  new  Turn  of  Mind  ?  Would  my 
Penitence  be  efteemed  any  Atonement  for  my 
horridCrimes  ?  Nay,  rather,would  not  the  whole 
Nation  cry,  "  Away  with  fuch  a  vile  Wretch 
"  from  the  Earth  !  for  he  is  not  fit  to  live  /" 
And  were  I  brought  to  view  the  whole  Affair  in 
a  right  Light,  and  to  feel  right  ;  what  would  be 
the  Language  of  my  Heart  f  Would  it  not  Echo 
V  back 


2i8     The ron  to  Aspasio.        Let.  V. 

back  the  general  Cry  ?  "  Right !  Right  !  away 
"  with  fuch  a  vile  Wretch  from  the  Earth  !  for, 
Cl  indeed,  1  am  not  fit  to  live  J" — And  on  the 
Gallows,  even  in  my  dying  Agonies,  I  fhould 
not  have  the  lead  Reafon  to  dirfike  (hzLaw,  by 
which  I  was  condemned  ;  or  to  love  my  Judges 
e'er  the  lefs,  for  pronouncing  the  Sentence  of 
Condemnation  upon  me.  But,  rather,  with  .all 
my  Heart,  I  ought  to  approve  the  Law,  as  good  ; 
and  efteem  their  Conduct  to  be  truly  praife- 
ivorthy. 

But  to  murder  thirty  of  my 'Fellow- Worms , 
blow  up  King  and  Parliament,  burn  a  City, 
ruin  a  Nation,  viewed  only  as  Injuries  to  a  civil 
Community,  and  Breaches  of  a  civil  Law,  are 
no  Crimes,  in  Comparifon  with  rifing  in  Rebel- 
lion againft  the  INFINITELY  GLORIOUS 
MONARCH  OF  THE  UNIVERSE ;  com- 
pared with  whom,  the  whole  created  Syftem  is 
lefs  than  Nothing  and  Vanity  !  f 

Wherefore, 

*  Is  it  a  Sinner' s  Duty  to  be  willing  to  ^damned  ?— - 
NO,  by  no  Means. ---The  Damned  will  for  ever 
hate  God  :  The  Sinner  ought  for  ever  to  love 
him.— The  Damned  will  be  for  ever  miferable  : 
The  Sinner  is  invited  to  be  for  ever  happy,  thro* 
Chrift.— His  Duty  is,  to  be  reconciled  to  God,  and 
return  to  him  thro*  Jefus  Chrift.-— Indeed,  were 
there  no  other  Way  to  fupport  the  Honour  of  the 
divine  Government,  but  by  the  eternal  Mifery  of 
the  Sinner,  the  Sinner  ought  to  be  willing,  that 
the  Honour  of  the  divine  Government  mould  be 

fupported, 


Let.  V.       Therok  to  Aspasio.     219 

"Wherefore,  in  my  beftFrames,in  my  devouteffc 
Hoars,  when  I  feel  the  greateft  Veneration  for 
the  Deity,  and  the  greateft  Regard  to  his  Law, 
and  am  moft  forry  that  I  ever  have  been,  and 
am  ftill,  fuch  a  vile  Rebel  againft  my  rightful 
Sovereign,  the  GOD  of  GLORY  ;  I  am  fo 
far  from  thinking,  that  I  am  fit  to  live,  that  my 
whole  Heart  is  ready  to  fay,  "  No, — but  infi- 
"  nitely  unfit  to  live  !  Eternal  'Death  is  my 
44  'Due  !  And  Hell,  my  proper  Home  /" — Yea, 
it  appears  to  me,  altho  I  had  attained  to  love 
God  and  Chrift  in  the  fameDcgree  as  St.PA  UL 
did,  and  were  as  willing  to  die  in  the  Caufe  of 
Religion  as  be  was,  that  yet  I  fhould  merit 
HELL,  every  Moment,  for  not  loving  God  and 
Chrift  more.  And  therefore,  with  him,  I  would 
have  no  Confidence  in  the  Flejb  ;  and  would 
feek  to  be  found,  not  in  my  felf,  In.t  in  Chrijl  ; 
not  having  my  ozun  Rig'hteoufnefis,  but  his.  (Phil. 
iii.  3,  9.)  And  would  fay,  In  the  Lord  alone 
have  I  Righteoufinefs,  and  in  him  alone  will  I 
llory.  (Ifai.  xlv.  24,  25.) 

V  2  Yea, 


fupported,  altho'  at  the  Exper.ce  of  his  eternal 
Sufferings. ---God  and  ChriiV,  Angels  and  Saints, 
will  ail  be  of  this  Mind,  at  the  Day  of  Judgment, 
with  Refpecl  to  the  Wicked.  And  they  will  all 
judge  rightly.  {Rom  ii.  2.)  Nor  will  the  Wicked 
have  any  Reafon  to  dijlike  them  for  it  ;  but,  rather, 
to  eiieem  their  Conduct  herein  truly praifie-  worthy-. 
Rev.  xix,  1,-—  6. 


220     Theron  to  Aspasio.       Let.V. 

Yea,  fufFer  me  to  fay,  I  apprehend  &  veriJy 
believe,  that  even  St.  PAUL  himfclf  deferved 
eternal  Damnation,  for  that  Wickednefs  which 
God  faw  in  his  Heart,  then,  at  thatlnftant,  when, 
a  little  before  he  died  a  Martyr,  he  faid,  /  am 
now  ready  to  be  offered.  For  altho  he  was  wil- 
ling, quite  willing  to  die  for  his  Mailer  ;  yet-he 
did  not  love  him  perfectly,  as  he  ought.  He 
himfelf  owns,  he  had  not  already  attained,  nor 
was  already  perfeff. — But  the  lead  Defect:  de- 
fer? es  Punilhment,  yea,  eternal  Damnation.— 
Therefore,  St.  PAUL  always  felt  in  hisHearf, 
that  Hell  was  his  proper  Due  ;  and  always  Iook'd 

rhe  Law,  even  as  a  Minijl ration  of  Death 
■"■:d  Condemnation,  to  be  glorious  (2  Cor.iii.7,9.) 
niid  always  placed  all  his  Dependence,  for  Ac- 
ceptance in  the  Sight  of  God,  on  Jefus  Chrift.— 
He  did  fo,  prt  only  when  firft  converted,  but 
habitually,  all  the  Days  of  his  Life,  to  his  very 
laft  Breath. 

O,  in.  how  lively,  how  ftriking  "a  Manner,  are 
all  thefe  Sentiments  exprefTed,  in  thofe  Words 
of  the  blefTed  Apoftle,  in  Gal.  ii.  19,  20.  which 
were  the  genuine  Language  of  his  Heart,  and 
give  a  Picture  of  the  inwardTemper  of  his  Soul  ? 
I  thro''  the  Lazy  am  dead  to  the  Lazu,  that  I 
might  live  to  God.  I  am  crucified  with  Chrifl : 
neverthelefs  I  live  ;  yet  not  I ;  but  Chrifl  liveth 
in  me  :  And  the  Life  I  live  in  the  Flefb,  even 
to  my  la  red  Breath,  /  live  by  the  Faith  of  the 

Son 


Let.  V.      Theron  /s  Astpasio.       222 

Son  of  God,  -who  loved  me,  and  gave  himfelf 
for  me. — JVho  loved  me,  as  his  own  before  the 
Foundation  of  the  World  ;  and  in  the  Fulnefs 
of  Time,  gave  himfelf  for  me,  as  one  whom  the 
Father  had  given  to  him.  For,  in  the  mid  ft  of 
thefe  holy  Views  &  gracious  Exercifes  of  Heart, 
St.  PAU1J%  Calling  and  Election  were  always 
fure  ;  and  he  ftcadily  knew,  that  he  was  of  that 
blelTed  Number  for  whom  Chrift  died,  with  an 
abfolute  Defign  to  fave.  Yet  this  Knowledge 
was  not  the  Foundation,  but  rather,  the  Confe- 
que  nee  of  his  Faith  and  Holinefs. 

Your  Theron  does  no  more  doubt  of  God's 
Readinefs  to  be  reconciled  to  the  Sinner,  that 
returns  to  him  thro*  Jefus  Chrift,  than  he  doubts 
of  the  Truth  of  the  Go/pel.-  He  believes  the 
one  juft  as  firmly  as  he  believes  the  other.  If 
the  chief  Facls  related  in  the  Gofpel  are  true, 
he  knows,  this  Confe quence  is  equally  true.  If 
God  has  fo  pitied  this  apoftate  World,  as  to  give 
his  own  Son  to  die  a  Sacrifice  for  Sin,  to  anfwet 
the  Demands  of  his  Law,  and  fecure  the  Honour 
of  his  Government,  for  this  very  End,  that  he 
might  be  juft,  and  yet  the  Juflifer  of  him  thai 
believeth  in  Jefus, — and  if  he  has  t eft \E ed  his 
Acceptance  of  the  Atonement,  by  raifin*  him 
from  the  Dead,  and  fetting  him  at  his  own  right 
Hand  in  Heaven, — I  fay,  if  thefe  FACTS  are 
true,  your  Theron  knows,  the  Confequence 
3-annot  but  be  true,  viz,  that  any  Sinner,  how 
V  3  Ui, 


222         Til  EROS'  to  Aspasio.       Let.  V. 

ill-deferving  foever,  who,  upon  the  Invitation 
of  the  GpfpeT,  flial I  repent  and  be  converted, 
ill  all  return  to  God  thro'  7<?/i/J  Chrifl,  he  will 
be  accepted,  pardoned,  and  faved,  for  Chrid's 
fake". — And,  beholding  as  in  a  Glofs  the  Glory 
of  the  Lord,  I  cannot  but  return,  and  give  up 
my  felf  to  God,  thro'  Jefus  Chrift,  with  all  my 
Heart.  (Pfal.cx.%.  Joh.w\\.  3,8.  PfaL  ix.io.) 

Such  were  the  Views,  fuch  were  the  Tempers 
of  the  Apodle  PAUL,  who  wrote,  and  of  the 
Chrijlians  to  whom  he  directed  his  Epidles  ; 
as  hehimfelf  affirms,  2  Cor.  iii.  1  8. — And  k  was 
under  fuch  Views,  and  in  Confequence  or' fuch 
Tempers,  that  they  were  affured,  the  fpiritual 
and  everlafling  Bleffings  of  the  Gofpel  were 
theirs  •  as  another  Apodle  aflcrts,  1  job.  ii.  3, 
4,  5.— And  in  fnch  Views,  and  with  fuch  Tem- 
pers, St.  PAUL  might  well  expect,  that  the 
Con (i deration  of  the  infinite  Gcodnefs  of  God 
towards  them, — in  their  Election,  Redemption, 
effectual  Calling, Judication, Adoption, Sanclifi- 
cation,  and  in  the  eternal  Joys  of  Heaven,  to.be 
certainly  beflowed  upon  them, — would  power- 
fully animate  them  to  prefent  themfelves  a  living 
Sacrifice  to  God,  to  be  for  ever  entirely  his. 
{Rom.  12.  1.) 

The  Saints  at  ROME—  viewed  the  Wrath 
of  God  as  revealed  from  Heaven  again/2  ALL 
Ungodlincfs,  agalnft  the  lead  Sin, — felt  them- 
felves  without  Excufe,  their  Mouths  ft  opt,  gutU 


Let.  V.       The  Ron-  to  Aspasio.      223 

ty  before  God,  according  to  Law  ;  a  Law  holyr 
jufl  and  good — were  therefore  dead  to  the  Law, 
and  married  to  Cbr'tft — exercifed  Faith  in  the 
Btodd  ofChnjl,  depending  entirely  on  frceGrace 
t  bro*  theKcdemption  zvhicb  h  in  Cbrift  Jefus. — 
And  as  by  Virtue  of  their  Union  with  Adam, 
they  became  Sinners  ;  Co  by  Virtue  of  their 
Union  with  Cbr:/l,  by  a  true  and  living  Faith, 
Mry  became  righteous*— And  were  dead  to  Sin, 
Co  thr.t  they  could  not  any  longer  the  tbcrei?). 
For  they  not  only  approved  the  Law  as  holy, 
it/fl  and  good,  but  even  delighted  in  the  Law  of 
God  after  ihv  tnzvard  Alan,  and  maintained  a 
conftant  Conflict  ngainfl  every  contrary  Bias. — 
For  they  were  made  Partakers  of  the  divine 
Nature,  had  every  one  of  them  the  Spirit  of 
Chrift  duelling  in  them  ;  and  walked  not  after 
the  Flefb,  but  after  the  Spirit, — were  daily  led 
by  the  Spirit,  and  lived  under  rhe  Government 
of  divine  Grace  ;  feeling  the  Temper  o£  Chil- 
dren towards  God  ;  crying,  .Abba,  Father. — 
And  if  Children,  they  knew,  they  were  Heir: 
cf  God,  and.  Joint -Heirs  with  Jefus  Chrifl. — 
And  as  they  were  willing  to  fuffer  with  Cbrift, 
they  expected  to  reign  with  him.  And  they 
e  deemed  the  Sufferings  of  this  frefent  Life  not 
-worthy  to  be  compared  with  the  Glory  they  had 
in  View,  in  a  future  State. — Befides,  they  found 
by  Experience,  that  all  their  Sufferings  worked 
together  for  their  Good,  brought  them  nearer  to 
God ,  and  made  them  more  like  him. — And  they 

were 


224      The  Ron  to  Aspasio.     Let.  V. 

were  perfuaded,  that  nothing  in  Life  or  Death 
fhould  ever  feparate  them  from  the  Love  of 
God  :  who,  of  his  mere  fovereign  Grace,  had 
predeflinated,  called,  and  done  all  Things  for 
them  ;  not  becaufe  they  had  any  Claim  ro  make, 
but  becaufe  he  -would  have  Mercy,  on  -whom  he 
would  have  Mercy  ;  of  the  fame  Lump  making 
one  a  Vcffel  to  Honour,  and  another  a  Veffel  to 
*Di '/honour.  Which  fovereign  Right  to  difpofe. 
of  his  own  Grace,  they  faw,  belonged  to  God  ; 
of  whom,  and  by  whom,  and  to  whom  are  all 
"Things  ;  to  whom  be  Glory  for  ever  ! — Where- 
fore, as  the  fitted,  and  happieft  thing  in  the 
World,  they  brought  themfelves,  Soul  &  Body, 
as  the  Jew  ufed  to  bring  his  Bullock  to  the 
A.ltar,  and  prefented  themfelves  a  living  Sacri- 
fice to  God — feeking  daily  to  be  more  and  more 
trans  formed  into  thedivinelmage — and  devoting 
themfelves,  in  all  Humility  and  Love,  to  the 
Duties  of  their  feveral  Places — not  flothful  in 
Bufinefs,  but  fervent  in  Spirit,  ferving  the 
Lord. — (Pleafe  to  read  the  1 2  flrft  Chapters  of 
the  Epiftle  to  the  Romans.) 

The  Saints  at  EPHESUS  alfo,  who  for- 
merly had  their  Under  (landings  darkened,  their 
Hearts  blind,  and  alienated  from  God  ;  yea, 
who  were  quite  dead  in  Sin  ;  and  fo  far  from 
any  Right  to  claim  Mercy,  that  they  were  with- 
out Chrifl,  having  no  Hope,  and  without  God 
in  the  World  \  yea,  even  by  JSaure  Children 

of 


Let.  V.      Theron  to  Aspasio.     225 

^opWratb  :  yet  thefe,  of  God's  mere  fovereign 
Grace,  according  to  his  Purpofe  before  the 
Foundation  of  the  World,  were  quickened,  had 
divine  Life  communicated  to  them,  were  raifed 
from  the  Dead,  were  brought  to  know  Jefus 
Chrift,  and  truft  in  him  ;  in  Confluence  of 
which  they  were  fealed,  had  the  Holy  Spirit 
given  to  dwell  in  them,  whereby  they  were  fur- 
nifhed  to  zWgood  Works,  And  confeions  to  this 
divine  Change,  and  to  the  glorious  BlefTings 
they  were  now  made  Partakers  of,  they  were 
fervently  engaged  to  zvalk  zuorthy  of  thcVoca- 
cation,  wherewith  they  were  called, — to  live 
up  to  their  holy  Religion, — to  forgive  othen  as 
God  had  forgiven  them, — and  in  all  Things  to 
imitate  their  heavenly  Father,  being  Followers 
of  God  as  dear  Children — Faithful  in  relative 
Duties, — doing  all  with  Singlenefs  of  Heart, 
as  unto  the  Lord,  &zc. — (Pleafe  to  read  over 
the  whole  Epiftle.) 

But  Time  once  was,  O  my  dear  Aspasio, 
when  your  Theron,  not  confei-ous  of  any 
fanclifying  Operations  in  his  own  Bread,  be- 
lieved all  the  Blejjings  of  the  Gofpel  to  be 
his, — without  any  "  Evidence  from  Scripture, 
Senfe,  or  Rcafoiv'  :  Which  Belief  ferved  to 
ftill  his  Confcience,  and  keep  him  at  Eafe,  while 
blind  to  the  Beauty  of  the  divine  Nature,  and 
a  Stranger  to  the  divine  Life. — And  in  this 
Cafe,  having  no  fufficient  Evidence  from  inhe- 
rent 


226     The ron  to  Aspasio.       Let.  V. 

rent  Graces,  to  fupport  h\$' Confidence,  he1  was 
obliged,  without  any  Evidence  at  all  from  any 
Quarter,  refolutely  to  maintain  his  Belief,  by 
believing. — Oh,  what  awful  T>elufion  /  How 
was  I  like  one  blindfold  ;  one  deftitute  of  any 
Senfe,  or  Reafon,  or  Knowledge  of  the  Scrip- 
tures, led  Captive  by  Satan  at  his  Will  /—by 
Satan  transformed  into  an  Angel  of  Light, 

Oh,  my  dear  Aspasio,  pity  an  ignorant  be- 
nighted World,  who  love  to  flatter  themfelves>, 
and  to  hear  no  Gry  from  their  Teachers,  but 
PEACE,  PEACE  :— And  guard  them  againfl 
the  fad  Delufion,  which  had  well-nigh  proved 
the  Ruin  of  your  own  Theron  ! 

If  all  your  Sentiments,  as  they  exift  in  your 
-own  Mind,  are  exactly  right ;  if  you  had  not 
the  lead  Defign  to  convey  one  of  thofe  miftaken 
Notions,  which  your  Therok  imbibed  from 
your  perfuafive  Lips  ;  if  he  mifunderftood  jufl 
every  Word,  and  framed  a  mere  Chimera  in 
his  own  Head,  a  Chimera  you  abhor  with  all 
your  Heart  :  Yet,  O  my  kind,  my  tender- 
hearted, my  dear  Aspasio,  pity  an  ignorant 
World,  who  are  like  generally  to  underfland  you 
as  I  have  done  ;  and  in  Compaffion  to  immortal 
Souls,  be  intreated,  once  more  to  take  your  fine, 
your  entertaining,  charming  Pen,  which  com- 
mands tne  Attention  of  Thoufands  &  ten  Thou- 
fan^fir  thro  all  the  Britifh  Dominions,  in  Europe 

and. 


Let.V.      Theron  to  Aspasio.      2^7 

and  .America,  and  warn  poor  Sinners  of  their 
dreadful  Danger  ;  left  Multitudes  perifh  in  the 
Road, — the  bewitching,  the  enchanting  Road, — 
once  trodden  by  your  own  Pupil ;  and  in  which, 
but  for  the  fovereign  Grace  of  God,  he  had  been 

for  ever  loft  ! 'Tis  the  humble  and  earned 

Requeft  of 

Your  -ever  affe&ionate 


Theron. 


s 


